Divine Mercy and Divine Grace

Who does Jesus say He is? Adonai

2020-05-20T14:23:00.001-05:00

Who does Jesus say He is?

Adonai

Deuteronomy 10:

A Call to Obedience
…16Circumcise your hearts, therefore, and stiffen your necks no more. 17For the LORD your God is God of gods and Lord of lords,the great, mighty, and awesome God, showing no partiality and accepting no bribe. 18He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing.…

Berean Study Bible

Acts 10:34
Then Peter began to speak: "I now truly understand that God does not show favoritism,
Romans 2:11
For God does not show favoritism.
Galatians 2:6
But as for the highly esteemed, whatever they were makes no difference to me; God does not show favoritism. For those men added nothing to my message.
Ephesians 6:9
And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him.
Colossians 3:25
Whoever does wrong will be repaid for his wrong, and there is no favoritism.
1 Timothy 6:15
which God will bring about in His own time--He who is blessed and the only Sovereign One, the King of kings and Lord of lords.
Revelation 17:14
They will make war against the Lamb, and the Lamb will triumph over them, because He is Lord of lords and King of kings; and He will be accompanied by His called and chosen and faithful ones."
Revelation 19:16
And He has a name written on His robe and on His thigh: King of kings and Lord of lords.
Exodus 23:8
Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous.
Deuteronomy 1:17
Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it."
Deuteronomy 7:21
Do not be terrified by them, for the LORD your God, who is among you, is a great and awesome God.
Deuteronomy 16:19
Do not deny justice or show partiality. Do not accept any bribes, for a bribe blinds the eyes of the wise and twists the words of the righteous.
Deuteronomy 24:17
Do not deny justice to the foreigner or the fatherless, and do not take a widow's cloak as security.
Deuteronomy 27:25
Cursed is he who accepts a bribe to kill an innocent person.' And let all the people say, 'Amen!'
2 Chronicles 19:7
And now, may the fear of the LORD be upon you. Be careful what you do, for with the LORD our God there is no injustice, partiality, or bribery."
Isaiah 9:6
For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
Isaiah 37:16
"O LORD of Hosts, God of Israel, enthroned above the cherubim, You alone are God over all the kingdoms of the earth. You made the heavens and the earth.
Daniel 2:45
And just as you saw a stone cut out of the mountain without human hands, and it shattered the iron, bronze, clay, silver, and gold, so the great God has told the king what will happen in the future. The dream is true, and its interpretation is trustworthy."
Daniel 2:47
The king said to Daniel, "Your God is truly the God of gods and Lord of kings, a revealer of mysteries, since you were able to reveal this mystery."
Daniel 11:36
Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the time of wrath is completed, for what has been decreed must be accomplished.

Matthew Henry's Concise Commentary

10:12-22 We are here taught our duty to God in our principles and our practices. We must fear the Lord our God. We must love him, and delight in communion with him. We must walk in the ways in which he has appointed us to walk. We must serve him with all our heart and soul. What we do in his service we must do cheerfully, and with good will. We must keep his commandments. There is true honour and pleasure in obedience. We must give honour to God; and to him we must cleave, as one we love and delight in, trust in, and from whom we have great expectations. We are here taught our duty to our neighbour. God's common gifts to mankind oblige us to honour all men. And those who have themselves been in distress, and have found mercy with God, should be ready to show kindness to those who are in the like distress. We are here taught our duty to ourselves. Circumcise your hearts. Cast away all corrupt affections and inclinations, which hinder you from fearing and loving God. By nature we do not love God. This is original sin, the source whence our wickedness proceeds; and the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be; so then they that are in the flesh cannot please God, Ro 8:5-9. Let us, without delay or reserve, come and cleave to our reconciled God in Jesus Christ, that we may love, serve, and obey him acceptably, and be daily changed into his image, from glory to glory, by the Spirit of the Lord. Consider the greatness and glory of God; and his goodness and grace; these persuade us to our duty. Blessed Spirit! Oh for thy purifying, persevering, and renewing influences, that being called out of the state of strangers, such as our fathers were, we may be found among the number of the children of God, and that our lot may be among the saints.

Who does Jesus say He is? Yahweh

2020-05-20T14:02:00.001-05:00

Who does Jesus say He is?

Yahweh

Prepare the Way for the LORD
…2“Speak tenderly to Jerusalem, and proclaim to her that her forced labor has been completed; her iniquity has been pardoned. For she has received from the hand of the LORD double for all her sins.” 3A voice of one calling: “Prepare the way for the LORD in the wilderness; make a straight highway for our God in the desert. 4Every valley shall be lifted up, and every mountain and hill made low; the uneven ground will become smooth, and the rugged land a plain.…

Berean Study Bible

Matthew 3:3
This is he who was spoken of through the prophet Isaiah: "A voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for Him.'"
Mark 1:3
"A voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for Him.'"
Luke 3:4
as it is written in the book of the words of Isaiah the prophet: "A voice of one calling in the wilderness, 'Prepare the way for the Lord; make straight paths for Him.
John 1:23
John replied in the words of Isaiah the prophet: "I am the voice of one calling in the wilderness, 'Make straight the way for the Lord.'"
Psalm 68:4
Sing to God! Sing praises to His name. Exalt the One who rides on the clouds--His name is the LORD--and rejoice before Him.
Isaiah 11:16
There will be a highway for the remnant of His people who remain from Assyria, as there was for Israel when they came up from the land of Egypt.
Isaiah 35:8
And there will be a highway called the Way of Holiness. The unclean will not travel it, only those who walk in that Way--and fools will not stray onto it.
Isaiah 40:4
Every valley shall be lifted up, and every mountain and hill made low; the uneven ground will become smooth, and the rugged land a plain.
Malachi 3:1
"Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple--the Messenger of the covenant, in whom you delight--see, He is coming," says the LORD of Hosts.
Malachi 4:5
Behold, I will send you Elijah the prophet before the coming of the great and dreadful Day of the LORD.
Malachi 4:6
And he will turn the hearts of the fathers to their children, and the hearts of the children to their fathers. Otherwise, I will come and strike the land with a curse."

Matthew Henry's Concise Commentary

40:1-11 All human life is a warfare; the Christian life is the most so; but the struggle will not last always. Troubles are removed in love, when sin is pardoned. In the great atonement of the death of Christ, the mercy of God is exercised to the glory of his justice. In Christ, and his sufferings, true penitents receive of the Lord's hand double for all their sins; for the satisfaction Christ made by his death was of infinite value. The prophet had some reference to the return of the Jews from Babylon. But this is a small event, compared with that pointed out by the Holy Ghost in the New Testament, when John the Baptist proclaimed the approach of Christ. When eastern princes marched through desert countries, ways were prepared for them, and hinderances removed. And may the Lord prepare our hearts by the teaching of his word and the convictions of his Spirit, that high and proud thoughts may be brought down, good desires planted, crooked and rugged tempers made straight and softened, and every hinderance removed, that we may be ready for his will on earth, and prepared for his heavenly kingdom. What are all that belongs to fallen man, or all that he does, but as the grass and the flower thereof! And what will all the titles and possessions of a dying sinner avail, when they leave him under condemnation! The word of the Lord can do that for us, which all flesh cannot. The glad tidings of the coming of Christ were to be sent forth to the ends of the earth. Satan is the strong man armed; but our Lord Jesus is stronger; and he shall proceed, and do all that he purposes. Christ is the good Shepherd; he shows tender care for young converts, weak believers, and those of a sorrowful spirit. By his word he requires no more service, and by his providence he inflicts no more trouble, than he will strengthen them for. May we know our Shepherd's voice, and follow him, proving ourselves his sheep.

Who does Jesus say He is

2020-05-20T13:40:00.002-05:00

Who does he say He is.

I AM. Jehovah

Exodus 3:14

Moses at the Burning Bush
…13Then Moses asked God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What should I tell them?” 14God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’” 15God also told Moses, “Say to the Israelites, ‘The LORD, the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you.’ This is My name forever, and this is how I am to be remembered in every generation.…

John 8:24
That is why I told you that you would die in your sins. For unless you believe that I am He, you will die in your sins."
John 8:28
So Jesus said, "When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own, but speak exactly what the Father has taught Me.
John 8:58
"Truly, truly, I tell you," Jesus declared, "before Abraham was born, I am!"
Hebrews 13:8
Jesus Christ is the same yesterday and today and forever.
Revelation 1:8
"I am the Alpha and the Omega," says the Lord God, who is and was and is to come--the Almighty.
Revelation 4:8
And each of the four living creatures had six wings and was covered with eyes all around and within. Day and night they never stop saying: "Holy, Holy, Holy, is the Lord God Almighty, who was and is and is to come!"
Exodus 3:13
Then Moses asked God, "Suppose I go to the Israelites and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is His name?' What should I tell them?"
Exodus 6:2
God also told Moses, "I am the LORD.
Exodus 6:3
I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but I did not reveal Myself to them by My name, 'the LORD.'
Exodus 23:21
Pay attention to him and listen to his voice; do not defy him, for he will not forgive rebellion, since My Name is in him.

Matthew Henry's Concise Commentary

3:11-15 Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.

Blessed with all blessings in Christ Jesus by YHWH

2020-03-16T11:36:00.002-05:00

Ephesians 1:3
New American Standard Bible
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

Spiritual Blessings
2Grace and peace to you from God our Father and the Lord Jesus Christ. 3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly realms. 4For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love…

Cross References

2 Corinthians 1:3
Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort,
Ephesians 1:20
which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms,
Ephesians 2:6
And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus,
Ephesians 3:10
His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms,
Ephesians 6:12
For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world's darkness, and against the spiritual forces of evil in the heavenly realms.

Ellicott's Commentary for English Readers

(3) It may be noted, as bearing on the question of the general or special character of this Epistle, that (with the single exception of the Second Epistle to the Corinthians, which may be looked upon as virtually a continuation of the First Epistle) all St. Paul's Epistles addressed to particular churches pass at once from the salutation to refer to the particular circumstances, gifts, and needs of the Church, generally in the form of thanksgiving and prayer, sometimes (as in Galatians 1:6) in rebuke. In St. Peter's First Epistle, on the other hand, addressed to those "scattered" through many churches, we have an opening exactly similar to the opening of this Epistle. There is, indeed, here a thanksgiving below (Ephesians 1:15-22), but it is entirely general, belonging to the whole Church.

The God and Father of our Lord Jesus Christ.--On this phrase (used in Romans 15:6; 2Corinthians 1:3; 2Corinthians 11:31; 1Peter 1:3) see Note on Romans 15:6. It is, however, to be noted here, that in the Vatican MS. the words "and Father" are omitted, and that the phrase "the God of our Lord Jesus Christ" occurs below in Ephesians 1:17.

Blessed be . . . who hath blessed us with all spiritual blessings.--The frequent phrase "Blessed be God" (Luke 1:68; Romans 1:25; Romans 9:5; 2Corinthians 1:3; 2Corinthians 11:31; 1Peter 1:3) is here used with an unique antithesis. We can "bless" God only in thanksgiving of heart and voice, with which He deigns to be pleased, as He "rejoices over the works of His hands." God blesses us in real and life-giving "spiritual blessing," i.e., blessing of the gift of the Spirit, for which we can return nothing except thanksgiving. So in Psalm 116:12-13, the natural question of the thoughtful soul--"What shall I render unto the Lord for all His benefits towards me?"--is answered simply by the words, "I will receive the cup of salvation, and call on the name of the Lord."

Who hath blessed us . . . in heavenly-places.--It should be, who blessed us (once for all), in the election and predestination spoken of in the next verse. If this be noted, the sense of the phrase "in heavenly places" becomes far clearer. It has been doubted whether we ought to supply the word "places" or "things" (as in John 3:12) in rendering this phrase, which is peculiar to this Epistle, and used in it no less than five times. In three out of the other four places (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10) the local sense is manifest; in the fourth (Ephesians 6:12) and in this it might be doubtful. But (1) it is altogether unlikely that so unique a phrase would be used in two different senses; (2) the original word for "heavenly" has most properly and most usually a local meaning; (3) the transference of the thoughts to heaven above suits especially the whole tone of this Epistle and the parallel Epistle to the Colossians; and (4) the local sense agrees best with the context here, for the Apostle is speaking of the election "before the foundation of the world" as made by the foreknowledge of God in heaven, where Christ is "in the beginning with God."

It has been noticed here that we have one of those implicit references to the Holy Trinity--the blessing from God the Father, in Christ, and by the Spirit--with which St. Paul's Epistles abound.

In Christ--i.e., in the unity with Christ, which is "the life eternal," ordained for us in the foreknowledge of God, and viewed as already existing. (See the whole of John 17, especially Ephesians 1:21-23.)

(3) In Ephesians 1:15-23, this introductory chapter ends in a prayer for the enlightenment of the readers of this Epistle, that they may understand all the fulness of the blessings of the gospel. In accordance with the heavenward direction of the thought of the whole Epistle, these blessings are viewed in their future completeness of glory and power, of which the present exaltation of the risen Lord to the right hand of God, as the Lord of all creatures, and the Head of the Church His body, is the earnest and assurance.

Pulpit Commentary

Verses 3-14. - THANKSGIVING FOR THEIR DIVINE ORDINATION TO THE BLESSINGS OF GRACE. In this glorious anthem, in which the apostle, tracing all to the Divine Fountain, enumerates the glorious privileges of the Church, and blesses God for them, he first (ver. 3) states summarily the ground of thanksgiving, expanding it with glowing fullness in vers. 4-14. Verse 3. - Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every blessing of the Spirit, in heavenly places in Christ. Here we have
(1) the Author of our blessings;
(2) their nature and sphere;
(3) the Medium through whom we have them.
1. The Author is "the God and Father of our Lord Jesus Christ." Jesus called God his God and his Father (John 20:17) in virtue of the state of subjection to him in which, as the Son of man, he had voluntarily placed himself. In this aspect and relation to Christ, God is here thanked because he hath blessed us in him.
2. Αν πασῄ εὐλογὶᾳ πνευματικῇ: not merely spiritual as opposed to material, but as applied by the Holy Spirit, the office of the Third Person being to bring Divine things into actual contact with human souls - to apply to us the blessings purchased by Christ; which blessings are ἐν τοῖς ἐπουρανίοις ( ιν heavenly places. They belong to the heavenly kingdom; they are therefore the highest we can attain to. The expression occurs three times, and with the same meaning.
3. Αν Ξριστᾷ. The Medium or Mediator through whom they come is Christ; they are not fruits of the mere natural bounty of God, but of his redeeming bounty - fruits of the mediatorial work of Jesus Christ. Thus, in this summary, we recognize what is eminently characteristic of this Epistle - the doctrine of the Trinity, and the function of each Person in the work of redemption. No other writing of the New Testament is so pervaded with the doctrine of the Trinity. The three great topics of the Epistle will be found to be considered in relation to the three Persons of the Trinity. Thus:
1. Origin and foundation of the Church, referred to the eternal counsel and good pleasure of the Father.
2. The actual birth or existence of the Church with all its privileges, to the atoning grace and merit of the Son.
3. The transformation of the Church, the realization of its end or purpose, in its final holiness and glory, to the sanctifying grace of the Holy Spirit. This throws light on the expression, "every blessing;" it includes
(1) all that the Father can bestow;
(2) all that the Son can provide;
(3) all that the Spirit can apply.
The resources of all the three Persons thus conspire to bless the Church. In the verses that follow, the First Person is prominent in vers. 4-6; the second is introduced in vers. 6-12; and the third in vers. 13, 14. But all through the First Person is the great directing Power.

One in Christ and Heirs of Abraham

2020-03-11T09:10:00.001-05:00

Galatians 3:28
New American Standard Bible
There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.

Sons Through Faith in Christ
…27For all of you who were baptized into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.…

Cross References

Joel 2:29
Even on My menservants and maidservants, I will pour out My Spirit in those days.
John 17:11
I will no longer be in the world, but they are in the world, and I am coming to You. Holy Father, protect them by Your name, the name You gave Me, so that they may be one as We are one.
Romans 3:22
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
Romans 3:29
Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,
Romans 8:1
Therefore, there is now no condemnation for those who are in Christ Jesus.
1 Corinthians 7:19
Circumcision is nothing and uncircumcision is nothing. Keeping God's commandments is what matters.
1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
Galatians 3:14
He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
Galatians 3:26
You are all sons of God through faith in Christ Jesus.
Galatians 4:14
And although my illness was a trial to you, you did not despise me or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.
Galatians 5:6
For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
Galatians 5:24
Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
Ephesians 1:1
Paul, an apostle of Christ Jesus by the will of God, To the saints in Ephesus, the faithful in Christ Jesus:
Ephesians 2:14
For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility
Ephesians 2:15
by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace
Philippians 1:1
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons:
Colossians 1:4
because we have heard about your faith in Christ Jesus and your love for all the saints--
Colossians 3:11
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
1 Timothy 1:12
I thank Christ Jesus our Lord, who has strengthened me, that He considered me faithful and appointed me to service.
2 Timothy 1:1
Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus,

Ellicott's Commentary for English Readers

(28) This verse continues the proof that all Christians are, in the fullest sense, "sons of God." Galatians 3:27showed why this was so; the present verse shows that there are no exceptions, no inequalities. All Christians alike, no matter what their race, status, or sex, stand on the same footing of sonship before God. There is a unity or solidarity in the Christian body. What is true of one is true of all.

Greek.--The spread of the Greek race through the conquests of Alexander, their ubiquitous presence, and the use of the Greek language as a universal medium of communication, led to the name "Greek" being applied to all who were not Jews. "Jew and Greek" is intended to be an exhaustive division of the human race, just as "bond or free," "male and female."

This verse marks the immense stride made by Christianity in sweeping away the artificial distinctions which had been the bane of the ancient world, and prevented any true feeling of brotherhood springing up in it. Christianity, at one stroke, established the brotherhood and abolished the distinctions.

One.--The word "one" is masculine--"one man," "a single person"--as explained in the paraphrase above.

Pulpit Commentary

Verse 28. - There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female (οὐκ ἔνι Ἰουδαῖος οὐκ ἔνι ἄρσεν καὶ θῆλυ); there is no dew here nor Gentile (literally, Greek), there is no bond man here nor freeman, there is not here male and female. The word ἔνι, occurring also in 1 Corinthians 6:5(according to the now accepted reading); James 1:17; Ecclus. 37:2; and very noticeably in Colossians 3:11, is probably (see Winer's 'Gram. N. T.,' § 14, 2, 'Anm.') an adverbialized form of the preposition ἐν, of the same description as the thus accented πάρα and ἔπι. The prepositional element implies a somewhat indefinite indication of a sphere in which the statement of the clause holds good. The Revised Version renders, "there can be," and Bishop Lightfoot, "there is no room for;" but Ecclus. 37:2 and 1 Corinthians 6:5 do not much favour this particular modification. In Colossians 3:11 we have a very similar passage; there, after describing Christians as "having put on (ἐνδυσάμενοι) the new man, which is being renewed unto knowledge after the image of him that created him," the apostle adds, "Where there is not Gentile [Greek, 'Greek'] and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all [literally, 'all things'] and in all." We may group with them also 1 Corinthians 12:12, 13, "So also is Christ; for in one Spirit were we all baptized into one body, whether Jews, whether Gentiles [literally, 'Greeks'], whether bondmen, whether freemen." In all three of these passages we see the reference both to "Jew and Gentile" and to "bondman and freeman." The particular mention of these two forms of outward classification was suggested by the circumstances of the Christian Church generally at that time. Wherever the apostles went, they were sure to be confronted by questions and difficulties arising both from the one and from the other. In the kingdom of God were Jew and Gentile, were circumcised and uncircumcised, to stand on the same footing? Should believers as such be concerned to vary their treatment of one another or to modify their own condition from regard to these circumstances? Questionings of this description were being agitated everywhere, and most especially just now in the Galatian Churches. And, on the other point, the universal existence of slavery more or less throughout the civilized world would necessarily give occasion to a variety of questions relative to the position which bondmen should hold in the Christian community; how a bondman on becoming a Christian should stand, or what he should do, in respect to obedience to his owner or to seeking a change in his condition. St. Paul, in his Epistles, has briefly discussed some of these points, as in 1 Corinthians 7:20-24; Ephesians 6:5-9. So often had the apostle occasion to affirm the perfect identity of Christian privilege possessed by all believers in Christ, that the statement would naturally mould itself into a sort of formula. In Colossians he varies the form by inserting "barbarian, Scythian;" degrees of national civilization made no difference. In place of this, he here adds the particular, that diversity of sex made no difference. We cannot tell what especial reason he had for introducing these modifications in writing to the Colossians and the Galatians respectively. Possibly he had none beyond the pleasure which he felt in dilating on the large catholicity of the Divine grace. In the clause, οὐκ ἔνι ἄρσεν καὶ θῆλυ, "there is here no male and female," the neuter is used (remarks Alford) as being the only gender which will express both. The change of form, "male and female," from "no Jew nor Gentile," "no bondman nor freeman," was perhaps suggested by the passage in Genesis 1:27(ἄρσεν καὶ θῆλυ), "male and female created he them," which is quoted in Matthew 19:4; Mark 10:6. If so, the clause may be regarded (as Bishop Lightfoot says) as forming a climax: "even the primeval distinction of male and female." But perhaps the change is simply made for the sake of variety; as in the way in which several of the classes are introduced in the Colossians. For ye are all one in Christ Jesus (pa/nte ga\r u(mei = ei = ἐστὲ ἐν Ξριστῷ Ἰησοῦ); for all ye are one and the same man in Christ Jesus. The pronoun ὑμεῖς, ye, is inserted to recite emphatically the qualification already expressed; as if it were, "ye being what ye are, believers baptized into Christ." The apostle's object here is not, as in 1 Corinthians 12:13; Colossians 3:11-15, to exhort to the performance of certain mutual duties on the ground of the unity which in Christ is established among all believers, but to enforce the view that each individual's title to the inheritance is altogether irrespective of external distinctions, and is based entirely, in one case as well as in another, upon his being clothed with Christ. The word εῖς is "one and the same," as in τὸ ε{ν φρονοῦντες, "of one mind" (Philippians 2:2); and in εῖς Θεός, εῖς μεσίτης, "One and the same God, one and the same Mediator" (1 Timothy 2:5). So Chrysostom: "That is, we have all one form and one mould, even Christ's. What," he adds, "can be more awful than these words? He that was a Greek, or Jew, or bondman yesterday, carries about with him the form, not of an angel or archangel, but of the Lord of all, yea, displays in his own person the Christ." The distribution of the universal quality to each individual, so far as the grammar of the sentence is concerned, is imperfectly expressed. But the grammatical inadequacy of the verbal exposition is not greater than in 1 Corinthians 6:5, "Decide (ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ) between his brethren," literally, "between his brother;" and in vers. 19, 20 of the same chapter, σῶμα ὑμῶν, "your body;" not "thy body," nor "your bodies." The apostle has in view the subjective application only of the principle here stated; each was to feel that, having the qualification which he has explained, he himself is a son of God and full inheritor, without casting about for any further qualification, as, for example, from ceremonial Judaism. The principle plainly is pregnant with an objective application also; namely, as to the manner in which they were to estimate and treat each other and every baptized believer, notwithstanding any circumstances of extrinsic diversity whatever.

Galatians 3:28 Commentaries

Children through faith in Christ Jesus

2020-03-09T08:00:00.002-05:00

Galatians 3:26

New King James Version
For you are all sons of God through faith in Christ Jesus.

Sons Through Faith in Christ
25Now that faith has come, we are no longer under a guardian. 26You are all sons of God through faith in Christ Jesus. 27For all of you who were baptized into Christ have clothed yourselves with Christ.…

Romans 8:19
The creation waits in eager expectation for the revelation of the sons of God.
2 Corinthians 1:1
Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God in Corinth, together with all the saints throughout Achaia:
Galatians 3:28
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
Galatians 4:5
to redeem those under the Law, that we might receive our adoption as sons.
Galatians 4:14
And although my illness was a trial to you, you did not despise me or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.
Galatians 5:6
For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
Galatians 5:24
Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
Ephesians 1:1
Paul, an apostle of Christ Jesus by the will of God, To the saints in Ephesus, the faithful in Christ Jesus:
Philippians 1:1
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons:
Philippians 1:8
God is my witness how I long for all of you with the affection of Christ Jesus.
Colossians 1:4
because we have heard about your faith in Christ Jesus and your love for all the saints--
Colossians 2:6
Therefore, just as you have received Christ Jesus as Lord, continue to walk in Him,
Philemon 1:1
Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker,
Philemon 1:9
I prefer to appeal on the basis of love. For I, Paul, am now aged, and a prisoner of Christ Jesus as well.

Ellicott's Commentary for English Readers

(26) Children of God.--The translation "children" here is unfortunate, as the point to be brought out is that the Christian is no longer in the condition of "children," but in that of grown-up "sons." The pre-Messianic period bears to the Messianic period the same relation that a childhood or minority bears to full age. The Christian, as such, has the privileges of an adult son in his Father's house. He is released from pupilage, and has received his freedom.

Pulpit Commentary

Verse 26. - For ye are all the children of God by faith in Christ Jesus (πάντες γὰρ υἱοὶ Θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Ξριστῷ Ἰησοῦ) for sons of God are ye all through faith in Christ Jesus. "For;" that is, what is just affirmed (ver. 25) is true, because ye are "sons" and no longer "children." "Ye are;" in ver. 25 it is "we are." The whole course of the argument, however, shows that the persons recited by each of the personal pronouns are in effect the same, namely, the people of God; otherwise this verse would not furnish proof, as by the "for" it professes to do, of the statement of ver. 25. The change from "we" to "ye" has by some been explained as due to the writer's wish to preclude the supposition that the "we' in ver. 25 applied to Jewish believers only. A more satisfactory explanation is that he wishes to give the statement in vers. 22-25, which is general, a more trenchant force as applying to those whose spiritual difficulties he is now dealing with. In 1 Thessalonians 5:5, "Ye are all sons of light, and sons of the day: we are not of the night, nor of darkness," we have the converse transition. There likewise the persons recited are in effect the same; and the change of person in the pronoun, making the discourse, from exhortation addressed to others, pass into a form of cohortation applying to all Christians alike, including the writer himself, is dictated by the apostle's sympathetic kindness for especially his Thessalonian converts. "Ye are." The fact that faith is the sole and sufficient ground of qualification eliminates all those distinctions by which the Law has heretofore fenced off Gentiles, pronouncing them "separated as aliens," "strangers to the covenants," and "without God" (cf. Ephesians 2:12). In the sequel (ver. 28) the apostle passes on from the thought of this particular outward distinction of Jew and Gentile to the thought of all other purely external distinctions. "In Christ Jesus." It is debated whether this clause should be connected with "faith," as if it were πίστεως τῆς ἐν Ξριστῷ Ἰησοῦ, the article being omitted, as in Colossians 1:4; Ephesians 1:15, and often; or with the words, "ye are sons of God," with a comma following the word "faith." Both modes of construing find in the sentence at last the same contents of thought; for each of the two propositions thus severally formed contains by implication the other. It probably suits the connection best to take the apostle as at once affirming that it is in Christ Jesus that we are God's sons through faith, rather than as leaving this to be inferred from the fact of our being sons through faith in Christ. "In Christ" is, with St. Paul, a very favourite form of indicating the channel through which the great blessings of the gospel are realized (cf. Ephesians 1:3, 6, 7, 11; Ephesians 2:6, 7, 10, 13, 21, 22; Ephesians 3:12, etc.). "Sons of God." It is quite clear that the term "sons" (υἱοὶ) denotes those who have come into the full enjoyment, so far as the present life is concerned, of the position Which their birth had entitled them to; and that it stands in contrast with their earlier position when children in years under a paedagogus. The noun υἱός, son, itself, however, while it is never used as synonymous with νήπιος to describe one as a child in years, yet, like τέκνον, child, does not ordinarily betoken more than simple relationship as the correlative with "father;" for which reason υἱός (as well as τέκνον) is used in such phrases as "children of disobedience," "of Israel," of light," "of the day," "of the devil," "of perdition." In Hebrews 12:6-8 υἱὸς is applied in the case of one who is as yet under the discipline of the rod; but even there υἱὸς of itself immediately designates his filial relation only. St. Paul never uses the word παῖς at all, though he has παιδία in 1 Corinthians 14:20 for children in years, in place of the word νήπιος which he ordinarily employs (Romans 2:20; 1 Corinthians 3:1; 1 Corinthians 13:11; Ephesians 4:14; Hebrews 5:13), and which we find presently after in vers. I and 3 of the next chapter. The particular modification of meaning in which the apostle here uses the term is justified by the consideration which he presently puts forward, that a son of even an opulent or high-born parent, while a mere child, possesses no more freedom than if he were the child of any other person; his heirship or distinction of birth is for so long more or less veiled; it is not until he passes out of his nonage that he appears in his proper character.

Galatians 3:26 Commentaries

Justified by Faith in Christ Jesus

2020-03-04T08:12:00.000-06:00

Galatians 2:16
New American Standard Bible
nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

Cross References

Psalm 143:2
Do not bring Your servant into judgment, for no one alive is righteous before You.
Acts 13:39
Through Him everyone who believes is justified from everything you could not be justified from by the Law of Moses.
Romans 3:20
Therefore no one will be justified in His sight by works of the Law. For the Law merely brings awareness of sin.
Romans 3:22
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
Romans 9:30
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
Galatians 3:11
And it is clear that no one is justified before God by the Law, because, "The righteous will live by faith."
Galatians 3:24
So the Law became our guardian to lead us to Christ, that we might be justified by faith.
Hebrews 7:19
(for the Law made nothing perfect), and a better hope is introduced, by which we draw near to God.

Ellicott's Commentary for English Readers

(16) Is not justified.--Here the Apostle introduces, for the first time in the Epistle, the word which plays so prominent a part in the Epistle to the Romans--"pronounced just or righteous"--free from guilt, and therefore from punishment--in the sight of God. This condition could not be produced by works done in obedience to the Law.But.--The sense of the Greek is not clearly brought out by the Authorised version. A more strict translation would be except, which is made to refer only to the word "justified," and not to the previous negation of works, as the cause of justification. "A man is not justified by works (nor is he justified at all), except by faith in Christ."
By the faith of Jesus Christ.--The preposition "by" occurs five times in this verse. In every case except the present it is represented by the same word in Greek. There is, however, no substantial difference of meaning; the only difference is that in the other cases stress is laid rather upon the cause, here rather upon the means. "Faith of Jesus Christ" means, as we are more accustomed to say, "faith in Jesus Christ."
Even we.--Rather, we too. Jews as we are, in spite of all our privileges.
Have believed.--Rather, believed. This was the great motive of our conversion. We found that the Law could not justify us and that Christ could.
By the works of the law shall no flesh be justified.--This is a quotation for which no exact equivalent is to be found in the Old Testament. The nearest appears to be Psalm 143:2 : "In thy sight shall no man living be justified." This, as written under the dispensation of the Law, naturally applied to that dispensation, so that the Apostle was justified in adding "by the works of the Law." The same quotation, in the same words, is made in Romans 3:20.
The inability of the Law to justify comes out in two ways. (1) The only way in which the Law could justify was through a complete obedience to its provisions. But it was impossible to render a complete obedience to it: and to offend in one point was "to be guilty of all;" so that practically, as a matter of fact, no one was justified by it. (2) Nor did it help men to justify themselves. It was something dead and lifeless--a mere written letter, possessing none of those "means of grace" which are offered by Christianity. Christ Himself, through faith in Him, is the great means.

Pulpit Commentary

Verse 16. - Knowing (εἰδότες δέ: see note on ver. 15); yet knowing. That a man is not justified by the works of the Law (ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξἔργων νόμον); or, by works of Law; or, by works of the Law. That is, works prescribed by the Law of Moses. The verb δικαιοῦται is in the present tense, because the apostle is stating a general principle. The sentence, Οὐ δικαιοῦται ἐξ ἔργων νόμου, if regard be had to the exact sense of the proposition ἐξ, may be supposed to mean "does not derive righteousness from works of the Law;" does not get to be justly regarded as holy, pure from guilt approvable, in consequence of any things done in obedience to God's positive Law. The precise meaning and bearing of the aphorism will appear presently. But by the faith of Jesus Christ (ἐὰν μὴ διὰ πίστεως Ἰησοῦ Ξριστοῦ); but only through faith of Jesus Christ. Ἐὰν μή, like εἰ μή, properly means "except," "save;" but St. Paul would have betrayed his own position if he had allowed that "works of the Law" could ever have any part whatever in procuring justification. Ἐὰν μὴ must, therefore, be understood here in that partially exceptive sense remarked upon in the note on Galatians 1:7 as frequently attaching to εἰ μή, that is, it means "but only." The apostle plainly intends to make the categorical affirmation that no man gains justification save through faith in Christ; οὐ δικαιοῦται ἄνθρωπος εἰ μὴ διὰ πίστεως Ἰησοῦ Ξριστοῦ. The variation of the proposition, διὰ in this clause for ἐκ in the preceding clause, we find again in Philippians 3:9, "Not having a righteousness which is mine own, that which is (ἐκ νόμου) of the Law [i.e. derived from the Law], but that which is (διὰ πίστεως) through faith of Christ." That no real difference is here intended in the sense is shown by the use immediately after of ἐκ in the clause, ἵνα δικαιωθωμεν ἐκ πίστεως Ξριστοῦ. For the apostle's present argument it is immaterial whether we are said to gain righteousness through faith or from it. As Bishop Lightfoot, however, observes, "Faith is, strictly speaking, only the means, not the source of justification. The one proposition (διὰ) excludes this latter notion, while the other (ἐκ) might imply it. Besides these, we meet also with ἐπὶ πίστει (Philippians 3:9), but never διὰ πίστιν, 'propter fidem,' which would involve [or, might perhaps suggest] a doctrinal error. Compare the careful language in the Latin of our Article XI., per fidem, non propter opera.'" The genitive Ἰησοῦ Ξριστοῦ after πίστεως is paralleled by ἔξετε πίστιν Θεοῦ in Mark 11:22, and by πίστεως αὐτοῦ in Ephesians 3:12. Possibly the genitive was preferred here to saying εἰς Ἰησοῦν Ξριστόν, as verbally presenting the sharper antithesis to ἔργων νόμου. Even we (καὶ ἡμεῖς); just as any sinful outcast of a Gentile would have to do. Have believed in Jesus Christ (εἰς Ξριστὸν Ἰησοῦν ἐπιστεύσαμεν); did in Christ Jesus believe. The aorist of the verb points to the time of first making Christ the object of trust. The changed order, in which our Lord's proper name and his official designation appear in this clause compared with the preceding, and which, somewhat strangely, is ignored in our Authorized Version, does not seem to have any real significance; such variation frequently occurs in St. Paul, as e.g. 1 Timothy 1:15, 16; 2 Timothy 1:8, 10; Ephesians 1:1, 2. In the present instance it may have been dictated by the reversal of the order of the ideas, πίστεως and Ἰησοῦ Ξριστοῦ. That we might be justified by the faith of Christ (ἵνα δικαιωθῶμεν ἐκ πίστεως Ξριστοῦ). Renouncing all thought of gaining righteousness by (or from) doing works of the Law, we fixed our faith upon Christ, in order to gain righteousness by (or from) believing in him. The form of expression does not determine the time when they expected to become righteous; but the whole complexion of the argument points to their justification following immediately upon their believing in Christ. That full recognition of fellow-believers, which is the hinge on which the discussion turns, presupposes their being already righteous through their faith. And not by the works of the Law (καὶ οὐκ ἐξ ἔργων νόμον). This is added ex abundanti, to clench more strongly the affirmation that works of the Law have no effect in making men righteous. For by the works of the Law shall no flesh be justified (διότι [or rather, ὅτι] οὐ δικαιωθήσεται ἐξ ἔργων νόμου πᾶσα σάρξ). This simply repeats the affirmation in the first clause of the verse, with only an intensified positiveness; the future tense, "shall be justified," expressing, not the time at which the act of justification takes place, but the absoluteness of the rule that no human being is to expect ever to be justified by works of the Law. In Romans 3:20 we have identically the same sentence with the addition of "in his sight." Instead, however, of the διότι, found in that passage, many recent editors here give ὅτι, there being no more difference between διότι, and ὅτι, than between "because that" and "because." In both passages it looks as if the apostle meant to be understood as citing a locus probativus; and the addition of the words, "in his sight," in Romans indicates that the authoritative passage referred to is Psalm 143:2, which in the Septuagint reads, Ὀτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. The clause, ἐξ ἔργων νόμου, added in both, is a comment of the apostle's own, founded as it should seem upon the case of the people of Israel, whom the psalmist manifestly included in his universal statement; those who had the Law yet lacked justification before God, every one; those even of them who more or less were doing its works. This verse, viewed as a statement of the individual experience of the two apostles Peter and Paul themselves, is verified with respect to the latter by the accounts given in the Acts of his conversion. With respect to St. Peter, its verification is supplied to the reflective student of the Gospels by his realizing the process of feeling through which that apostle's mind passed in the several situations thus indicated: "This day thou shalt deny me thrice;" "He went out and wept bitterly;" "Go and tell his disciples and Peter, he goeth before you into Galilee;" "The Lord is risen indeed, and hath appeared to Simon;" "Simon, son of John, lovest thou me?" "They worshipped him, and returned to Jerusalem with great joy." Further, the highly animated language with which, in their writings, each of these apostles - St. Paul, for instance, in the Romans (5. and 8.) and Ephesians, and St. Peter in several passages of his First Epistle - portrays the peace and exulting joy which Christ's disciples experience through faith in him, is evidently drawn from their own mental history. And this happy experience of theirs was, most palpably, in no degree whatever derived from works of the Law, but solely from the grace of Christ As St. Peter had recently intimated at Jerusalem, their hearts, as truly as the hearts of their fellow-believers of the Gentiles, "God had cleansed" from the sense of guilt and pollutedness before him "by faith" (Acts 15:9). It is necessary here to be quite clear as to the nature of those "works of the Law" which the apostle has now in his view. This is determined by the preceding context. The works of the Law now in question were those, the observance of which characterized a man's "living as do the Jews" and their non-observance a man's "living as do the Gentiles." It was the disregard of these works on the part of the Gentile believers which the Jewish Christians, whom St. Peter would fain stand well with, considered as disqualifying them from free association with themselves. So, again, when St. Peter was "living as do the Gentiles," he was viewed as setting at nought, not the moral precepts of the Law, but its positive ceremonial precepts only. It is the making that distinction between believers living as do the Gentiles and believers living as do the Jews, which Peter and the brethren from James were in effect making, that the apostle here sets himself so sternly to reprobate. It is with this view that he here asserts the principle that through faith in Christ a man is made righteous, and that through faith in Christ only can he be, these works having nothing whatever to do with it. "You Cephas," he says, "and I were living as do the Jews; no unclean sinners of Gentiles were we! And both you and I have been made righteous. And how? Not through those works of the Law, but through believing in Christ Jesus. And these Gentile brethren, from whom you are now shrinking back as if they were not good enough for us to associate with, - they believe in Christ as truly as we do; they are therefore as truly righteous as we are. It is absurd for you to try to thrust upon them those works of the Law; by the works of the Law can neither they be made righteous nor yet we. So neither, on the other hand, by disregarding the works of the Law can either they or we be made sinners." This last position, that the neglect of the works of the Law does not disqualify a fellow-Christian for brotherly recognition, is plainly essential to his present argument. But this is true only of the neglect of the positive Levitical precepts of the Law; the neglect of its moral precepts does disqualify him (1 Corinthians 5:11). Does it not seem a just inference from this course of argument, that no man whom we have reason to believe to be justified by faith in Christ is to be refused either Christian association or Church fellowship?

Galatians 2:16 Commentaries

Liberty in Christ Jesus as dear children

2020-03-02T07:51:00.000-06:00

Galatians 2:3-5
The Council at Jerusalem
…3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4This issue arose because some false brothers were brought in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us. 5We did not give in to them for a moment, so that the truth of the gospel would remain with you.…

Cross References

Acts 15:1
Then some men came down from Judea and were teaching the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved."
Acts 15:24
It has come to our attention that some went out from us without our authorization and unsettled your minds by what they said.
Romans 8:15
For you did not receive a spirit of slavery that returns you to fear, but you received the Spirit of sonship, by whom we cry, "Abba! Father!"
2 Corinthians 11:13
For such men are false apostles, deceitful workers, masquerading as apostles of Christ.
2 Corinthians 11:20
In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or exalts himself or strikes you in the face.
2 Corinthians 11:26
In my frequent journeys, I have been in danger from rivers and from bandits, in danger from my countrymen and from the Gentiles, in danger in the city and in the country, in danger on the sea and among false brothers,
Galatians 1:7
which is not even a gospel. Evidently some people are troubling you and trying to distort the gospel of Christ.
Galatians 4:3
So also, when we were children, we were enslaved under the basic principles of the world.
Galatians 5:1
It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.
Galatians 5:12
As for those who are agitating you, I wish they would proceed to emasculate themselves!
Galatians 5:13
For you, brothers, were called to freedom; but do not use your freedom as an opportunity for the flesh. Rather, serve one another in love.
James 1:25
But the one who looks intently into the perfect law of freedom, and continues to do so--not being a forgetful hearer, but an effective doer--he will be blessed in what he does.
2 Peter 2:1
Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them--bringing swift destruction on themselves.
Jude 1:4
For certain men have crept in among you unnoticed--ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.

Ellicott's Commentary for English Readers

(4) And that because of . . .--The sense is here, in any case, broken and imperfect. It seems, on the whole, best to supply the missing clause thus: "But (or, though) on account of false brethren . . . [I was urged to have him circumcised]." The leaders of the Church at Jerusalem took the ground, not of insisting upon circumcision as a necessity, but rather advising it as a matter of policy, to allay the ill feeling excited against St. Paul by designing men, traitors in the camp, who, though Christians in name, were Jews at heart. Many commentators, however, adopt the rendering of the Authorised version: "And that because of false (or rather, the false) brethren," understanding that he was not compelled to be circumcised. The reason why Titus was not circumcised was the evidently interested and treacherous motives of the Judaising partisans who clamoured for it.Unawares brought in, who came in privily.--These two words correspond to each other in the Greek, and bring out in a graphic and forcible way the insidious and designing character of the party most violently opposed to St. Paul. Professing to be Christians, they were really Jews of the narrowest sort, who only entered into the Church to spy into and restrict its liberties.
Which we have in Christ Jesus.--The Christian Church is the Messianic kingdom, which derives all its attributes directly from its Head. If it is free, Christ has won for it its freedom, by relieving it from the burden of the Law, by abolishing race distinctions, and offering all the Messianic privileges to those who through faith are united to Him.
Bring us into bondage.--The "bondage" is, in the first instance, that of the Mosaic law, and through it the personal domination of the Jewish partisans.

Pulpit Commentary

Verse 4. - And that because of false brethren unawares brought in (διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους); and that because of the false brethren without warrant brought in. The conjunction δὲ often is not adversative, but only introduces a fresh thought of a qualifying or explanatory character (comp. ἀνέβην δὲ and κατ ἰδίαμ δὲ of ver. 2). The rendering of our English Version represents the connection with the preceding sentence quite correctly. The designation, "false brethren," after the analogy of "false apostles," "false prophets" (ψευδαπόστολοι, ψευδοπροφῆται, 2 Corinthians 11:13; 2 Peter 2:1), were those who were not really brethren in Christ, but had superinduced the profession of such over a state of mind radically incompatible with it; not children of God through faith in Christ Jesus," but only simulating faith in Christ; outwardly "baptized into Christ," but not inwardly, and therefore not really. The loud demand which those false brethren were making, that all Gentile converts should be circumcised, was distinctly rested by them upon the principle that otherwise those converts were not qualified for sonship in God's family or for admission to Church fellowship with, at any rate, the believing circumcision. This demand of theirs, made upon this pernicious principle, it was that had raised the present controversy, and had brought Paul and his fellow-deputies to Jerusalem. If, under such circumstances, Titus, with St. Paul's concurrence, had consented to be circumcised, then, whatever the motive of his consenting, it would have seemed to those false brethren, and not to them only, but indeed to the Church at large, that all had agreed in recognizing the soundness of that principle of theirs that circumcision was indispensable for perfect Divine acceptance. This consideration, we may believe, Titus and St. Paul now urged upon those who, not themselves alleging that principle, nor even allowing it to be true, yet, on other grounds, were recommending and pressing for Titus's circumcision. And the argument prevailed with them. They withdrew that pressure of theirs, and consented to leave Titus to stand there before the Church and the world, a claimant of full admission to all Christian fellowship while still in uncircumcision. It was those false brethren themselves, then, that made it impossible at the present juncture that those who held fast to the truth of the gospel should accept counsels of compromise or conciliation. In matters of indifference (ἀδιάφορα) there is a time for conciliation - this no one could ever be more ready to see and act upon than St. Paul; but there is also a time for the unbending assertion of truth, and the clamours of the false brethren made the present to be one of the latter kind. In that particular juncture of Church development, the doctrine itself of the absolute justification of men through faith in Christ was at stake. If Titus was not qualified for Christian fellowship by simply his faith in Christ, then neither was he qualified for acceptance with God by simply his faith. Without warrant brought in. In the compound verbal παρεισάκτους, the preposition παρὰ, appears to point, not so much to the manner in which they had been brought in, as e.g. stealthily, craftily, as to the circumstance that they had no business to be brought in at all; they were an alien brood. The Greek glosselogists, Hesychius, Photius, and Suidas, render it ἀλλότριος, i.e. alien. In 2 Peter 1:1, παρεισάξουσιν αἱρέσεις ἀπωλείας, reference is made to the alien character of the teaching spoken cf. The apostle's feeling is that men who do not accept the truth that through faith in Christ we are justified, and through faith only, have no proper place in the Church of Christ (comp. Galatians 5:4, 5). If the question be asked - Who brought them in? the parable of the tares suggests the answer - The devil (comp. 2 Corinthians 11:15; 2 Corinthians 2:11). Who came in privily (οἵτινες παρεισῆλθον); a set of men who without warrant came in. The preposition παρὰ in the verb has the same force as it has in παρεισάκτους. So also in παριεσέδυσαν (Jude 1:4). To spy out our liberty which we have in Christ Jesus (κατασκοπῆσαι τὴν ἐλευθερίανἡμῶν η{ν ἔχομεν ἐν Ξριστῷ Ἰησοῦ); to spy out that liberty of ours which, etc. These men had come into the Church prepared to detect and to regard with the keenest dislike anything, either in doctrine or in Church action, which would infringe upon their own legalism, and to wage war upon it. For this notion of hostile intent is strongly suggested by the verb "to spy out" (cf. 2 Kings 10:3; 1 Chronicles 19:3; and κατασκοπεῦσαι in Joshua 2:2). The infinitive (of purpose), viewed in reference to the men themselves, can be understood only of their disposed-ness to make this use of their membership; for they can hardly be supposed to have entered into the Church for that definite object; but the apostle views them as emissaries of the great enemy; Satan's design thus to wage war with our gospel liberty (comp. 2 Corinthians 11:13, 15) is by a bold figure ascribed in this infinitive to his instruments. This liberty means the whole spirit of freedom which faith in Christ imparts to the Christian, including, for one thing, his emancipation from the yoke of ceremonialism, but containing also more. That they might bring us into bondage (ἵνα ἡμᾶς καταδουλῶσουσιν [Receptus, καταδουλώσωνται], The reading of six of the uncial manuscripts is καταδουλώσουσιν; of three, σωσιν; of one, -σωνται. The variation in the mood of the verb is immaterial; for the construction of ἵνα (of purpose) with an indicative, though strange to the eye of the student of classical Greek, is not foreign to the writers of the New Testament; but the variation in the voiceaffects the sense. Καταδουλώσωνται would mean "bring into bondage to themselves," which most probably is not the writer's meaning; he apparently means:rather, "deprive us of our liberty by enslaving us to the Law" (cf. ch. 4:25; 5:1). The simple verb δουλόω, occurs repeatedly; the compound καταδουλόω here and in 2 Corinthians 11:20, intensifies the sense: degrade us into slavery.

New in Christ Jesus

2020-02-28T14:47:00.001-06:00

2 Corinthians 5:17
New American Standard Bible
Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.

Cross References

Isaiah 43:18
"Do not call to mind the former things; pay no attention to things of old.
Isaiah 43:19
Behold, I am about to do something new; even now it is coming. Do you not see it? Indeed, I will make a way in the wilderness and streams in the desert.
Isaiah 65:17
For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind.
Ezekiel 36:26
I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh.
John 3:3
Jesus replied, "Truly, truly, I tell you, no one can see the kingdom of God unless he is born again."
Romans 6:4
We therefore were buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
Romans 16:3
Greet Prisca and Aquila, my fellow workers in Christ Jesus,
Romans 16:7
Greet Andronicus and Junias, my fellow countrymen and fellow prisoners. They are distinguished among the apostles, and they were in Christ before I was.
Romans 16:9
Greet Urbanus, our fellow worker in Christ, and my beloved Stachys.
Romans 16:10
Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus.
Galatians 6:15
For neither circumcision nor uncircumcision means anything. What counts is a new creation.
Ephesians 4:24
and to put on the new self, created to be like God in true righteousness and holiness.
Hebrews 8:13
By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear.
Revelation 21:4
He will wipe away every tear from their eyes, and there will be no more death or mourning or crying or pain, for the former things have passed away."
Revelation 21:5
And the One seated on the throne said, "Behold, I make all things new." Then He said, "Write this down, for these words are faithful and true."

Ellicott's Commentary for English Readers

(17) Therefore if any man be in Christ.--To be in Christ, in St. Paul's language, is for a man to be united with him by faith and by baptism (Romans 6:3-4), to claim personally what had been secured to him as a member of the race for whom Christ died. In such a case the man is born again (Titus 3:5)--there is a new creation; the man, as the result of that work, is a new creature. The old things of his life, Jewish expectations of a Jewish kingdom, chiliastic dreams, heathen philosophies, lower aims, earthly standards--these things, in idea at least, passed away from him at the time when he was united with Christ. We may trace an echo of words of Isaiah's that may have floated in the Apostle's memory: "Remember ye not the former things, neither consider the things of old. Behold I make new things" (Isaiah 43:18-19). The words in italics are in the LXX. the same as those which St. Paul uses here.

Pulpit Commentary

Verse 17. - Therefore. If even a human, personal, external knowledge of Christ is henceforth of no significance, it follows that there must have been a total change in all relations towards him. The historic fact of such a changed relationship is indicated clearly in John 20:17. Mary Magdalene was there lovingly taught that a "recognition of Christ after the flesh," i.e. as merely a human friend, was to be a thing of the past. In Christ; i.e. a Christian. For perfect faith attains to mystic union with Christ. A new creature; rather, a new creation (Galatians 6:15). The phrase is borrowed from the rabbis who used it to express the condition of a proselyte. But the meaning is not mere Jewish arrogance and exclusiveness, but the deep truth of spiritual regeneration and the new birth (John 3:3; Ephesians 2:10; Ephesians 4:23, 24; Colossians 3:3, etc.). Old things; literally, the ancient things, all that belongs to the old Adam. Behold. The word expresses the writer's vivid realization of the truth he is uttering. All things. The whole sphere of being, and therewith the whole aim and character of life. The clause illustrates the "new creation."

The veil is only lifted in Christ Jesus of Nazareth

2020-02-26T14:36:00.000-06:00

2 Corinthians 3:14
New American Standard Bible
But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ.

The Glory of the New Covenant
…13We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of what was fading away. 14But their minds were closed. For to this day the same veil remains at the reading of the old covenant. It has not been lifted,because only in Christ can it be removed.15And even to this day when Moses is read, a veil covers their hearts.…

Berean Study Bible · Download

Cross References

Acts 13:15
After the reading from the Law and the Prophets, the synagogue leaders sent word to them: "Brothers, if you have a word of encouragement for the people, please speak."
Acts 15:21
For Moses has been proclaimed in every city from ancient times and is read in the synagogues on every Sabbath."
Romans 11:7
What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
2 Corinthians 3:6
And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
2 Corinthians 3:15
And even to this day when Moses is read, a veil covers their hearts.
2 Corinthians 4:3
And even if our gospel is veiled, it is veiled to those who are perishing.
2 Corinthians 4:4
The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God.
Ephesians 4:18
They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ellicott's Commentary for English Readers

(14) But their minds were blinded.--The Greek verb expresses strictly the callousness of a nerve that has become insensible, as in Mark 6:52; Mark 8:17; Romans 11:7. Here, as applied to the faculties of perception, "blinded" is, perhaps, a legitimate rendering.Remaineth the same vail untaken away in the reading of the old testament . . .--The words are better translated: the same veil remaineth in the reading of the old covenant; the fact not being revealed (i.e., by the removal of the veil) that it (the old covenant) is being done away in Christ The figure is passing through a kind of dissolving change. There is still a veil between the hearers of the Law and its true meaning; but the veil is no longer on the face of the law-giver, but on their hearts; and the reason of this is that, the veil not being withdrawn, they do not see that the glory of the older covenant is done away by the brightness of the new. It is doing violence to the context to refer to the veil the words "is done away," which through the whole passage is applied to the Law itself; and in 2Corinthians 3:16 a new and appropriate word is used for the withdrawal of the veil. It is, the Apostle says, because the veil of prejudice and tradition hinders them from seeing the truth that the Jews of his own time still think of the Law as permanent, instead of looking on it as passing through a process of extinction. The "Old Testament" is clearly used, not, as in the modern sense, for the whole volume of the Law--Prophets and Psalms--but specially for the law which was the basis of the covenant. The other, but less adequate, rendering would be, the veil remaineth . . . unwithdrawn, for it (the veil) is abolished in Christ. If there was any authority for giving an active force to the middle form of the verb, we might translate with a perfectly satisfactory meaning, the same veil remaineth . . . not revealing the fact that it is being done away in Christ; but unfortunately there is no such authority. The English, "which veil is done away," fails to give, in any case, the true force of the Greek.

Pulpit Commentary

Verse 14. - Their minds. This word is rendered" devices" in 2 Corinthians 2:11; "minds" in 2 Corinthians 3:14 and 2 Cor 4:4; and "thought" in 2 Corinthians 10:5. It means that their powers of reason were, so to speak, petrified. Were blinded; rather, were hardened. The verb cannot mean" to blind." By whom were their minds hardened? It would be equally correct to say by themselves (Hebrews 3:8), or by Satan (2 Corinthians 4:4), or by God (Romans 11:7, 8). The same veil. Of course the meaning is "a veil of which the veil of Moses is an exact type." The veil which prevented them from seeing the evanescence of the light which shone on the face of Moses was symbolically identical with that which prevented them also from seeing the transitory character of his Law. It had been as it were taken from his face and laid on their hearts (see Acts 13:27-29; Romans 11.). Many commentators have seen in this verse a reference to the Jewish custom of covering the head with the tallith, a four-cornered veil, when they were in the synagogues. But this is doubtful, since the tallith did not cover the eyes. More probably his metaphor may have been suggested by Isaiah 25:7, "And he will destroy in this mountain the face of the covering cast ever all people, and the veil that is spread over all nations." Untaken away. There are two other ways of rendering this verse:
(1) "For until this very day at the reading of the old covenant the same veil remaineth unlifted; which veil is done away in Christ," as in the Revised Version; or
(2) "The same veil remaineth, it not being revealed that it is done away in Christ," as it is taken by Chrysostom and many others, and in the margin of the Revised Version. The latter seems to be the better view. It is not the veil, but the old covenant, which is being done away in Christ. To the Jews that truth still remained under a veil. The present tense, "is in course of annulment," might naturally be used until the utter abrogation of even the possible fulfilment of the Mosaic Law at the fall of Jerusalem. In the reading of the old testament; rather, the old covenant. There is no allusion to the Old Testament as a book, but the phrase is equivalent to "Moses is read" in the next verse. (On this obduracy of the Jews, see Romans 11:7, 8, 25.)

2 Corinthians 3:14 Commentaries

Triumph in Christ Jesus of Nazareth

2020-02-25T10:17:00.001-06:00

2 Corinthians 2:14
New American Standard Bible
But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place.

Triumph in Christ
…13I had no peace in my spirit, because I did not find my brother Titus there. So I said goodbye to them and went on to Macedonia. 14But thanks be to God,who always leads us triumphantly as captives in Christ and through us spreads everywhere the fragrance of the knowledge of Him. 15For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing.…

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Cross References

Song of Solomon 1:3
The fragrance of your perfume is pleasing; your name is like perfume poured out. No wonder the maidens adore you.
Ezekiel 20:41
When I bring you from the peoples and gather you from the lands to which you have been scattered, I will accept you as a pleasing aroma. And I will show My holiness through you in the sight of the nations.
John 16:33
I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!"
Romans 1:8
First, I thank my God through Jesus Christ for all of you, because your faith is being proclaimed all over the world.
Romans 6:17
But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed.
1 Corinthians 12:8
To one there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit,
1 Corinthians 15:57
But thanks be to God, who gives us the victory through our Lord Jesus Christ!
2 Corinthians 8:16
But thanks be to God, who put into the heart of Titus the same devotion I have for you.
2 Corinthians 9:15
Thanks be to God for His indescribable gift!
Ephesians 5:2
and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.
Philippians 4:18
I have all I need and more, now that I have received your gifts from Epaphroditus. They are a sweet smelling aroma, an acceptable sacrifice, well-pleasing to God.
Colossians 2:15
And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.
1 Thessalonians 1:8
For not only did the message of the Lord ring out from you to Macedonia and Achaia, but your faith in God has gone out to every place, so that we have no need to say anything more.
1 Timothy 2:8
Therefore I want the men everywhere to pray, lifting up holy hands, without anger or dissension.
2 Timothy 2:2
And the things that you have heard me say among many witnesses, entrust these to faithful men who will be qualified to teach others as well.

Ellicott's Commentary for English Readers

(14) Now thanks be unto God.--The apparent abruptness of this burst of thanksgiving is at first somewhat startling. We have to find its source, not in what the Apostle had written or spoken, but in what was passing through his memory. He had met Titus, and that disciple had been as a courier bringing tidings of a victory. The love of God had won another triumph.Causeth us to triumph.--Better, who always leads us in His triumph. There is absolutely no authority for the factitive meaning given to the verb in the English version. In Colossians 2:15, it is translated rightly, "triumphing over them in it." It is obvious, too, that the true rendering gives a much more characteristic thought. It would be unlike St. Paul to speak of himself as the triumphant commander of God's great army. It is altogether like him that he should give God the glory, and own that He, as manifested in Christ, had triumphed, and that Apostle and penitent, the faithful and the rebellious, alike took their place in the procession of that triumph.
The imagery that follows is clearly that of the solemn triumphal procession of a Roman emperor or general. St. Paul, who had not as yet been at Rome, where only such triumphs were celebrated, had, therefore, never seen them, and was writing accordingly from what he had heard from others. Either from the Roman Jews whom he had met at Corinth, many of them slaves or freed-men in the imperial household, or the Roman soldiers and others with whom he came in contact at Philippi, possibly from St. Luke or Clement, he had heard how the conqueror rode along the Via Sacra in his chariot, followed by his troops and prisoners, captive kings and princes, and trophies of victory; how fragrant clouds of incense accompanied his march, rising from fixed altars or wafted from censers; how, at the foot of the Capitoline hill, some of the prisoners, condemned as treacherous or rebellious, were led off to execution, or thrown into the dungeons of the Mamer-tine prison, while others were pardoned and set free. It is not without interest to remember that when St. Paul wrote, the latest triumph at Rome had been that solemnised at Rome by Claudius in honour of the victory of Ostorius over the Britons in A.D. 51, and commemorated by a triumphal arch, the inscription on which is now to be seen in the court-yard of the Barberini Palace at Rome; that in that triumph Caractacus had figured as a prisoner; and that he and his children, spared by the mercy of the emperor, had passed from the ranks of the "lost" to those of the "saved" (Tacit. Ann. xiii. 36). According to a view taken by some writers, Claudia and Linus (2Timothy 4:21) were among those children. (See Excursus on the Later Years of St. Paul's Life, at the close of the Acts of the Apostles.
The savour of his knowledge.--There is obviously a reference to the incense which, as in the above description, was an essential part of the triumph of a Roman general. It is there that St. Paul finds an analogue of his own work. He claims to be, as it were, a thurifer, an incense-bearer, in the procession of the conqueror. Words, whether of prayer or praise, thanksgiving or preaching, what were they but as incense-clouds bearing to all around, as they were wafted in the air, the tidings that the Conqueror had come? The "savour of his knowledge" is probably "the knowledge of Him:" that which rests in Him as its object.

Pulpit Commentary

Verse 14. - Now thanks be unto God. The whole of this Epistle is the apostle's Apologia pro vita sua, and is more full of personal details and emotional expressions than any other Epistle. But nothing in it is more characteristic than this sudden outburst of thanksgiving into which he breaks so eagerly that he has quite omitted to say what it was for which he so earnestly thanked God. It is only when we come to 2 Corinthians 7:5, 6 that we learn the circumstance which gave him such intense relief, namely, the arrival of Titus with good news from Corinth about the treatment of the offender and the manner in which the first letter had been received. It is true that this good news seems to have been dashed by other remarks of Titus which, perhaps, he withheld at first, and which may only have been drawn from him, almost against his will, by subsequent conversations. But, however checkered, the main and immediate intelligence was good, and the apostle so vividly recalls his sudden uplifting out of an abyss of anxiety and trouble (2 Corinthians 7:5) that the mere remembrance of it awakens a thankfulness to God which can only find vent by immediate utterance. Now thanks be unto God. The order of the original is more forcible, "But to God be thanks." The remembrance of his own prostration calls into his mind the power and love of God. Which always causeth us to triumph; rather, who leadeth us in triumph. The verb thriambeuo may undoubtedly have this meaning, on the analogy of choreuo, I cause to dance, basileuo, I cause to reign, etc.; and other neuter verbs which sometimes have a factitive scribe. But in Colossians 2:15 St. Paul uses this word in the only sense in which it is actually found, "to lead in triumph;" and this sense seems both to suit the context better, and to be more in accordance with the habitual feelings of St. Paul (Galatians 6:17; Colossians 1:24), and especially those with which these Epistles were written (1 Corinthians 4:9-13; 2 Corinthians 4:10; 2 Corinthians 11:23). St. Paul's feeling is, therefore, the exact opposite of that of the haughty Cleopatra who said, Οὑ θριαμβευθήσομαι, "I will not be led in triumph." He rejoiced to be exhibited by God as a trophy in the triumphal procession of Christ. God, indeed, gave him the victory over the lower part of his nature (Romans 8:37), but this was no public triumph. The only victory of which he could boast was to have been utterly vanquished by God and taken prisoner "in Christ." The savour of his knowledge. The mental vision of a Roman triumph summons up various images before the mind of St. Paul. He thinks of the streets breathing with the fragrance of incense offered upon many a wayside altar; of the tumult and rejoicing of the people; of the fame and glory of the conqueror; of the miserable captives led aside from the funeral procession to die, like Vercingetorix, in the Tullianum at the foot of the Capitoline hill. He touches on each of these incidents as they crowd upon him. The triumph of L. Mummius over the conquest of Corinth had been one of the most splendid which the Roman world had ever seen, and in A.D. , shortly before this Epistle was written (A.D. 57), Claudius had celebrated his triumph over the Britons and their king Caractacus, who had been led in the procession, but whose life had been spared (Tacitus, 'Ann.,' 13:36). The savour of his knowledge; i.e. the fragrance of the knowledge of Christ. By us. The details of the metaphor are commingled, as is often the case in writers of quick feeling and imagination. Here the apostles are no longer the vanquished who are led in procession, but the spectators who burn and diffuse the fragrance of the incense. In every place. Even at that early period, not twenty-five years after the Crucifixion, the gospel had been very widely preached in Asia and Europe (Romans 15:18, 19).

2 Corinthians 2:14 Commentaries

Established in Christ and Anointed.

2020-02-24T09:53:00.003-06:00

2 Corinthians 1:20-22

…20For all the promises of God are “Yes” in Christ. And so through Him, our “Amen” is spoken to the glory of God. 21Now it is God who establishes both us and you in Christ. He anointed us, 22placed His seal on us, and put His Spirit in our hearts as a pledge of what is to come.…

Berean Study Bible · Download

Cross References

Habakkuk 2:12
Woe to him who builds a city with bloodshed and establishes a town by iniquity!
1 Corinthians 1:8
He will sustain you to the end, so that you will be blameless on the day of our Lord Jesus Christ.
Hebrews 13:9
Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.
1 John 2:20
You, however, have an anointing from the Holy One, and all of you know the truth.
1 John 2:27
And as for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But just as His true and genuine anointing teaches you about all things, so remain in Him as you have been taught.

Treasury of Scripture

Now he which establishes us with you in Christ, and has anointed us, is God;

stablisheth.

2 Corinthians 5:5
Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

Psalm 37:23,24
The steps of a good man are ordered by the LORD: and he delighteth in his way…

Psalm 87:5
And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.

anointed.

Psalm 45:7
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Isaiah 59:21
As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

Isaiah 61:1
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that arebound;

Ellicott's Commentary for English Readers

(21) He which stablisheth us with you . . .--For a moment the thought of an apology for his own conduct is merged in the higher thought of the greatness of his mission. The word "stablisheth," or "confirmed," as in 1Corinthians 1:8, is connected with the previous "Amen" as the emphatic formula of ratification. In the insertion of "with you" we note St. Paul's characteristic anxiety to avoid the appearance of claiming for himself what others might not claim with equal right. He repeats the confident hope which he had expressed in 1Corinthians 1:8.

In Christ.--Literally, into Christ, as though the result of the "establishing" was an actual incorporation with Him. This seems a truer interpretation than that which paraphrases, "confirms us in believing on Christ."

And hath anointed us.--Literally, and anointed, as referring to a definite moment in the life of the disciples. The verb follows naturally on the mention of Christ the Anointed One. The time referred to is that when, on baptism or the laying on of hands (Acts 8:17), they had received the first-fruits of the gift of the Spirit, as in Acts 2:38; Acts 8:17; Acts 10:44; Acts 19:6; the "unction from the Holy One" (1John 2:20; 1John 2:27).

Pulpit Commentary

Verse 21. - Now he that stablisheth us. They will have seen, then, that steadfastness not levity, immutability not vacillation, has been the subject of their teaching. Who is the Source of that steadfastness? God, who anointed us and confirmed us, and you with us, into unity with his Anointed. With you. We partake alike of this Christian steadfastness; to impugn mine is to nullify your own. In Christ;rather, into Christ, so as to be one with him. They are already "in Christo;" they would aim more and more to be established "in Christurn." Who anointed us. Every Christian is a king and priest to God, and has received an unction from the Holy One (1 John 2:20, 27).

Our hope of resurrection

2020-02-21T12:52:00.000-06:00

1 Corinthians 15:21-23
…21For since death came through a man, the resurrection of the dead comes also through a man. 22For as in Adam all die, so in Christ all will be made alive. 23But each in his own turn: Christ the firstfruits; then at His coming, those who belong to Him.…

Romans 5:12
Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.
Romans 5:14
Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.

Treasury of Scripture

For as in Adam all die, even so in Christ shall all be made alive.

in Adam.

1 Corinthians 15:45-49
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit…

Genesis 2:17
But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Genesis 3:6,19
And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat…

Ellicott's Commentary for English Readers

(22) As in Adam . . .--Better, as in the Adam all die, so in the Christ shall all be made alive. The first Adam and the second Adam here stand as the heads of Humanity. All that is fleshly in our nature is inherited from the Adam; in every true son of God it is dying daily, and will ultimately die altogether. All that is spiritual in our nature we inherit from the Christ; it is immortal, is rising daily, will ultimately be raised with a spiritual and immortal body. We must remember that the relationship of Christ to Humanity is not to be dated only from the Incarnation. Christ stood in the same federal relation to all who went before as He does to all who have come since. (See the same thought in 1Corinthians 10:4, and in Christ's own words, "Before Abraham was, I am.") The results of Christ's death are co-extensive with the results of Adam's fall--they extend to all men; but the individual responsibility rests with each man as to which he will cherish--that which he derives from Christ or that which he derives from Adam--the "offence" of Adam or the "grace" of Christ. The best comment on this passage is, perhaps, the prayer in the Baptismal Office: "O merciful God, grant that the old Adam in this child may be so buried, that the new man may be raised up in him." There seems to be this moral significance in these words of St. Paul, as well as the obvious argument that, as all men die physically, so all shall be raised from the dead; as we have the evidence of death in the death of a man and of all men, so we have the evidence (and not the mere theoretical promise) of a resurrection in the resurrection of the Man Christ Jesus.

Pulpit Commentary

Verse 22. - As in Adam all die. All of us partake of Adam's nature, and are therefore liable to the death which that nature incurred as the law and condition of its humanity. In Christ shall all be made alive. It is St. Paul's invariable habit to isolate his immediate subject; to think and to treat of one topic at a time. He is not here thinking directly and immediately of the resurrection in general. In this verse, writing to Christians who are "in Christ," he is only thinking and speaking of the resurrection of those who are "in Christ." That any can be nominally "in Christ," yet not really so, is a fact which is not at present under his cognizance; still less is he thinking of the world in general. In other words, he is here dealing with "the resurrection of life" alone, and not also with the "resurrection of judgment" (John 5:26-29). Still, as far as his words alone are concerned, it is so impossible to understand the phrase, "shall all be made alive," of a resurrection to endless torments, that his language at least suggests the conclusion that "the principle which has come to actuality in Christ is of sufficient energy to quicken all men for the resurrection to the blessed life" (Baur, 'Life of St. Paul,' 2:219).

1 Corinthians 15:22 Commentaries

Jesus has become for us wisdom, righteousness, sanctification, and redemption

2020-02-20T15:54:00.001-06:00

1 Corinthian 1:30
But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption

1 Corinthians 1:30
But it is from Him that you have your life in Christ Jesus, Whom God made our Wisdom from God, [revealed to us a knowledge of the divine plan of salvation previously hidden, manifesting itself as] our Righteousness [thus making us upright and putting us in right standing with God], and our Consecration [making us pure and holy], and our Redemption [providing our ransom from eternal penalty for sin].

Isaiah 11:2
The Spirit of the LORD will rest on Him--the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and the fear of the LORD.
Jeremiah 23:5
Behold, the days are coming, declares the LORD, when I will raise up for David a Righteous Branch, and He will reign wisely as king and administer justice and righteousness in the land.
Jeremiah 23:6
In His days Judah will be saved, and Israel will dwell securely. And this is His name by which He will be called: The LORD Our Righteousness.
Jeremiah 33:16
In those days Judah will be saved, and Jerusalem will dwell securely, and this is the name by which she will be called: The LORD Our Righteousness.
Luke 11:49
Because of this, the Wisdom of God said, 'I will send them prophets and apostles; some of them they will kill and others they will persecute.'
Romans 3:24
and are justified freely by His grace through the redemption that is in Christ Jesus.
Romans 8:1
Therefore, there is now no condemnation for those who are in Christ Jesus.
1 Corinthians 1:2
To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ, their Lord and ours:

Ellicott's Commentary for English Readers

(30) But.--So far from boasting in His presence, we all owe all to Him. He is the author of the spiritual life of us who are in union with Christ, "who was (not "is") made wisdom unto us from God." The past tense here refers us back to the fact of the Incarnation; in it Christ became to us God's revelation of Himself, thus giving us a wisdom from the source of all wisdom, which surpasses utterly any wisdom we could have derived from nature or from man. Not only is Christ the source of whatever true wisdom we have, but also (so adds the Apostle) of whatever "righteousness" and "holiness" we have--spiritual gifts, as well as gifts of knowledge, come all from Him--and beyond all that, He is also our redemption, the "ransom" paid for us, by which we are redeemed from the bondage and slavery of sin. (See John 8:34; Romans 6:18; Romans 6:20; Romans 8:21; Romans 8:23; 1Peter 1:18-19.)

Pulpit Commentary

Verse 30. - But of him are ye in Christ Jesus. Ye do not belong to the wise and noble. Your strength will consist in acknowledged weakness; for it is solely derived from your fellowship with God by your unity with Christ. Who was made unto us, etc. These words rather mean, "Who was made unto us wisdom from God - both righteousness and sanctification and redemption." The text is a singularly full statement of the whole result of the work of Christ. as the source of "all spiritual blessings in things heavenly" (Ephesians 1:3), in whom we are complete (Colossians 2:10). Righteousness (see 2 Corinthians 5:21). "Jehovah-tsidkenu - the Lord our Righteousness" (Jeremiah 23:5). This is the theme of Romans 3:7. Sanctification (see especially 1 Corinthians 6:11 and Ephesians 5:25, 26). Redemption. One of the four main metaphors by which the atonement is described is this of ransom (λύτρον ἀπολύτρωσις). The meaning and nature of the act, as regards God, lie in regions above our comprehension; so that all speculations as to the person to whom the ransom was paid, and the reason why it was indispensable, have only led to centuries of mistaken theology. But the meaning and nature of it, as regards man, is our deliverance from bondage, and the payment of the debt which we had incurred (Titus 2:14; 1 Peter 1:18; Matthew 20:28; Romans 8:21-23). In all these cases, as Stanley well observes, the words have a double meaning - both of an inward act and of an outward result.

Grace bestowed on us in Christ Jesus

2020-02-19T08:56:00.000-06:00

1 Corinthians 1:4
I thank my God at all times for you because of the grace of God which was bestowed on you in Christ Jesus

Thanksgiving
3Grace and peace to you from God our Father and the Lord Jesus Christ. 4I always thank my God for you because of the grace He has given you in Christ Jesus. 5For in Him you have been enriched in every way, in all speech and all knowledge,…

Berean Study Bible

Matthew 19:11
"Not everyone can accept this word," He replied, "but only those to whom it has been given.
Romans 1:8
First, I thank my God through Jesus Christ for all of you, because your faith is being proclaimed all over the world.

thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

thank.

Romans 1:8
First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

Romans 6:17
But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

Acts 11:23
Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

the grace.

1 Corinthians 1:3
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

John 10:30
I and my Father are one.

John 14:14,16,26
If ye shall ask any thing in my name, I will do it…

Sanctified in Christ. Holy in Jesus

2020-02-17T13:49:00.001-06:00

1 Corinthians 1:1-3

1Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother,

2To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours:

3Grace to you and peace from God our Father and the Lord Jesus Christ.

New International Version
To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ--their Lord and ours:
New Living Translation
I am writing to God's church in Corinth, to you who have been called by God to be his own holy people. He made you holy by means of Christ Jesus, just as he did for all people everywhere who call on the name of our Lord Jesus Christ, their Lord and ours.
English Standard Version
To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:
New American Standard Bible
To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours:
King James Bible
Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

One in Christ Jesus

2020-02-14T14:26:00.005-06:00

Romans 12:4-12

4 For just as in one [physical] body we have many parts, and these parts do not all have the same function or special use, 5 so we, who are many, are [nevertheless just] one body in Christ, and individually [we are] parts one of another [mutually dependent on each other]. 6 Since we have gifts that differ according to the grace given to us, each of us is to use them accordingly: if [someone has the gift of] prophecy, [let him speak a new message from God to His people] in proportion to the faith possessed; 7 if service, in the act of serving; or he who teaches, in the act of teaching; 8 or he who encourages, in the act of encouragement; he who gives, with generosity; he who leads, [d]with diligence; he who shows mercy [in caring for others], with cheerfulness.

9 Love is to be sincere and active [the real thing—without guile and hypocrisy]. Hate what is evil [detest all ungodliness, do not tolerate wickedness]; hold on tightly to what is good. 10 Be devoted to one another with [authentic] brotherly affection [as members of one family], give preference to one another in honor; 11 never lagging behind in diligence; aglow in the Spirit, enthusiastically serving the Lord; 12 constantly rejoicing in hope [because of our confidence in Christ], steadfast and patient in distress, devoted to prayer [continually seeking wisdom, guidance, and strength],

No Condemnation

2020-02-12T10:10:00.000-06:00

The Conflict of Two Natures

14 For we know that the Law is spiritual, but I am of flesh, sold [m]into bondage to sin. 15 For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. 16 But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. 17 So now, no longer am I the one doing it, but sin which dwells in me. 18 For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. 19 For the good that I want, I do not do, but I practice the very evil that I do not want. 20 But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me.

21 I find then the [n]principle that evil is present in me, the one who wants to do good. 22 For I joyfully concur with the law of God [o]in the inner man, 23 but I see a different law in [p]the members of my body, waging war against the law of my mind and making me a prisoner [q]of the law of sin which is in my members. 24 Wretched man that I am! Who will set me free from [r]the body of this death? 25 Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.

Deliverance from Bondage

8 Therefore there is now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life [s]in Christ Jesus has set you free from the law of sin and of death. 3 For what the Law could not do, [t]weak as it was through the flesh, God did: sending His own Son in the likeness of [u]sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.5 For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace,7 because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, 8 and those who are in the flesh cannot please God.

Freed from the power of sin in Christ Jesus of Nazareth

2020-02-11T09:18:00.001-06:00

Romans 6:6-14

6 We know that our old [c]self [our human nature without the Holy Spirit] was nailed to the cross with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin. 7 For the person who has died [with Christ] has been freed from [the power of] sin.

8 Now if we have died with Christ, we believe that we will also live [together] with Him, 9 because we know [the self-evident truth] that Christ, having been raised from the dead, will never die again; death no longer has power over Him. 10 For the death that He died, He died to sin [ending its power and paying the sinner’s debt] once and for all; and the life that He lives, He lives to [glorify] God [in unbroken fellowship with Him]. 11 Even so, consider yourselves to be dead to sin [and your relationship to it broken], but alive to God [in unbroken fellowship with Him] in Christ Jesus.

12 Therefore do not let sin reign in your mortal body so that you obey its lusts and passions. 13 Do not go on offering members of your body to sin as instruments of wickedness. But offer yourselves to God [in a decisive act] as those alive [raised] from the dead [to a new life], and your members [all of your abilities—sanctified, set apart] as instruments of righteousness [yielded] to God. 14 For sin will no longer be a master over you, since you are not under Law [as slaves], but under [unmerited] grace [as recipients of God’s favor and mercy].

In Christ we are free from guilt of sin. We are redeemed Romans 3:24-31

2020-02-10T15:42:00.001-06:00

Romans 3:24-31 Amplified Bible (AMP)

24 and are being justified [declared free of the guilt of sin, made acceptable to God, and granted eternal life] as a gift by His [precious, undeserved] [a]grace, through the redemption [the payment for our sin] which is [provided] in Christ Jesus, 25 whom God displayed publicly [before the eyes of the world] as a [life-giving] [b]sacrifice of atonement and reconciliation (propitiation) by His blood [to be received] through faith. This was to demonstrate His righteousness [which demands punishment for sin], because in His forbearance [His deliberate restraint] He passed over the sins previously committed [before Jesus’ crucifixion]. 26 It wasto demonstrate His righteousness at the present time, so that He would be just and the One who justifies those who have faith in Jesus [and rely confidently on Him as Savior].

27 Then what becomes of [our] boasting? It is excluded [entirely ruled out, banished]. On what principle? On [the principle of good] works? No, but on the principle of faith. 28 For we maintain that an individual is justified by faith distinctly apart from works of the Law [the observance of which has nothing to do with justification, that is, being declared free of the guilt of sin and made acceptable to God]. 29 Or is God the God of Jews only? Is He not also the God of Gentiles [who were not given the Law]? Yes, of Gentiles also, 30 since indeed it is one [and the same] God who will justify the circumcised by faith [which began with Abraham] and the uncircumcised through [their newly acquired] faith.

31 Do we then nullify the Law by this faith [making the Law of no effect, overthrowing it]? Certainly not! On the contrary, we confirm and establish anduphold the Law [since it convicts us all of sin, pointing to the need for salvation].

Footnotes:

Romans 3:24 I.e. His favor and mercy, extended to man who can do nothing to be worthy of it. It is God’s amazing gift.
Romans 3:25 By laying his hands on the head of the sacrifice the person offering the sacrifice identified himself with it and through its death it became an atonement or covering for his sin. Because the unblemished sacrifice “covered” his sin it placed the person offering the sacrifice in a right relationship with God. Later under the new covenant the perfection and sacrifice of Christ would cover (atone for) the imperfection and sin of those who identified with Him and accepted Him as Savior.

Amplified Bible (AMP)

For all who need healing

2014-07-11T04:39:00.001-05:00

“I AM YAHWEH-ROPHE”

“He said, 'If you listen carefully to the voice of Yahweh your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am Yahweh, who heals you.'(Yahweh Rophe)”Exodus 15:26

YAHWEH ROPHE

Name in English Translation: the LORD who heals you
Hebrew name: Rophe – [ro' phay] What it means
Rophe means to heal. All through the Old Testament God and sometimes His servants heal. In the New Testament, Jesus Christ and His disciples heal.
Usually, healing is associated with God. Elijah is said to have healed the alter of the LORD (1 Kings 18:30). And the Word of God is said to have healed the people from their afflictions (Psalm 107:20).
Rophe healing is most often associated with physical healing. The household of Abimelech was rophe healed from barrenness so they could have children again (Genesis 20:17-18). Miriam was rophe healed from leprosy (Numbers 12:13). The people of the city of Gath were rophe healed of tumors (1 Samuel 6:3). King Hezekiah was rophe healedd from his illness (2 Kings 20:5-8).
Rophe healing also applies to other things besides people. Elijah rophe healed the alter (1 Kings 18:30). God can rophe heal the land (2 Chronicles 7:14). Elisha said that Yahweh rophe healed the water so it was wholesome and drinkable (2 Kings 2:21).
Rophe healing is most often associated with the physical healing of people. But it also applies to conditions of the human heart. The LORD Yahweh rophe heals the broken hearted (Psalm 147:3). Broken hearted means that your deepest feelings are made into separate parts. Your continuity of feeling is broken.
The LORD Yahweh God rophe heals backsliding (Jeremiah 3:22). Backsliding means to go back to my old (bad) ways of acting. The implication is that at one time I was acting in a way that please the LORD. That I know the difference between good and bad, right and wrong.
The LORD Yahweh rophe heals people from uncleanness (2 Chronicles 30:20). LORD Yahweh can rophe heal the uncleanness of the soul. This is the initial rophe healing that we all experience when we accept Jesus Christ as our Lord and Saviour. Jesus rophe heals the heart and soul of sin.
Another interesting concept related to rophe healing is that Yahweh sometimes wounds me so that He can heal me. Sometimes He needs to wound me to get my attention. Once He gets my attention, I can confess my sins and restore my relationship with Him. Then He can rophe heal me. Here are some examples. When the Philistines took the ark of God, He wounded them with tumors. Then He healed them (1 Samuel 6:3). Isaiah said that the LORD heals the wounds he inflicted (Isaiah 30:26). Hosea explained that “the LORD has torn us to pieces but he will heal us;” (Hosea 6:1)
David said that being afflicted was a good thing for him (Psalm 119:67,71).
Sample prayers to praise with
I praise you Yahweh-Rophe because you are the one who heals illnesses.
I praise you Yahweh-Rophe because you are the one who heals chronic health problems.
I praise you Yahweh-Rophe because you are the one who heals broken heartedness.
I praise you Yahweh-Rophe because you are the one who heals backsliding.
I praise you Yahweh-Rophe because you are the one who heals uncleanness.
I praise you Yahweh-Rophe because you are the one who heals affliction.
I praise you Yahweh-Rophe because you are the one who heals agony.
I praise you Yahweh-Rophe because you are the one who heals the body.
I praise you Yahweh-Rophe because you are the one who heals the soul.
I praise you Yahweh-Rophe because you are the one who can cause wounds.
I praise you Yahweh-Rophe because you are the one who heals wounds.
I praise you Yahweh-Rophe because you are the one who heals emotions.
Verses to memorize and meditate on
Exodus 15:26 -- He said, “If you listen carefully to the voice of Yahweh your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am Yahweh, who heals you.”
Deuteronomy 32:39 -- “See now that I myself am He! There is no god besides me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand.”
Jeremiah 3:22 -- “Return, faithless people; I will cure you of backsliding.” “Yes, we will come to you, for you are the LORD our God.”
Attributes related to this name of God
Omnipotence – all powerful

Chris Tomlin - My Deliverer- Lyrics

2014-07-08T05:54:00.001-05:00

2014-07-07T20:38:00.000-05:00

Jesus is our Deliverer
Psalm 18:2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.

2014-07-04T09:35:00.001-05:00

Romans 8:1-5King James Version (KJV)

8 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

²For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
³For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
⁴That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
⁵For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

King James Version (KJV)

2014-07-03T11:05:00.002-05:00

MATTHEW 7:7-11 NKJ
7 "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.
8 "For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.
9 "Or what man is there among you who, if his son asks for bread, will give him a stone?
10 "Or if he asks for a fish, will he give him a serpent?
11 "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!

Thank you JESUS!