This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Trying to make a difference in the world can be disheartening; it’s easy to feel like merely a drop in the bucket.
When Nehemiah first heard about the suffering of His people, he could have been discouraged. When he learned that the returned exiles were “in great trouble and shame,” living in a city with no walls (Neh 1:3), he could have said, “I’d love to help, but what can I do from this far away?” Instead, he decided to take action (Neh 1:3), and he did so thoughtfully. Rather than making a rash decision, he prayed (Neh 1:4–8). He then volunteered to be the one to help God’s people (Neh 1:9–11), even though doing so meant risking his life.
As the cupbearer to the king, Nehemiah recognized his unique place of influence and acted upon it (Neh 2:1–3). He chose to appear saddened before the most powerful man in the world by hanging his head. His actions could have been perceived as a sign of disrespect, which was punishable by severe beatings and even death. But God protected Nehemiah, and the king honored his request (Neh 2:4–6).
Nehemiah’s initial actions show his character, but his later actions show his leadership. He moved from being a man of influence to a man of strategy. Immediately upon arriving in the city, Nehemiah inspected the city walls, found the craftsman, and began his work (Neh 2:11–3:32). He realized the urgency of his task; his people needed this wall to survive against the surrounding nations.
Nehemiah’s story offers an example of identifying providence, responding to the pain of others through prayer, and acting strategically. It’s a lesson in what it means to be a leader who follows God’s leadership. Nehemiah stands as an example of one who takes action that is well-researched, strategic, and prayerful.
What are some ways you are providentially positioned to do God’s work?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
As a teenager, I devoured stories about men and women at odds with nature. These man vs. nature struggles always told of a battle of wills. Nature was always at its most magnificent and most frightening: untamed, unwieldy, and heartless. The characters seemed to be living on the edge of human experience—they were not focused and resolute, anticipating the next turn of events like a typical Hollywood action film, but frightened and helpless before an uncaring force.
If we read Psa 107, we’ll find this genre isn’t unique to contemporary novels. Biblical writers also used the man vs. nature theme to show battling wills. Psalm 107 reads like a riveting short story: “Those who went down to the sea in ships, doing business on the high seas; they saw the works of Yahweh, and his wonderful deeds in the deep. For he spoke and raised up a stormy wind, and it whipped up its waves. They rose to the heavens; they plunged to the depths. Their soul melted in their calamity. They reeled and staggered like a drunkard, and they were at their wits’ end” (Psa 107:23–27).
When faced with uncontrollable forces, people make choices that mean life or death. In the stories of my youth, the characters were sometimes able to use their wits to get to safety. But most often, they died trying. The English idiom used in this psalm, “their wits’ end,” is actually a rendering of the Hebrew idiom, “their wisdom was swallowed up.” The men in this psalm weren’t just flustered; they were helpless. Their resources and smarts couldn’t battle this power.
Yet the men didn’t meet only a cold, deadly force when they came to the end of their own strength. “Then they cried out to Yahweh in their trouble, and he brought them out of their distresses” (Psa 107:28). Submission in the battle of wills leads to Yahweh’s love and care. He is more than willing to guide us to the safe harbor (Psa 107:30).
When faced with difficult circumstances, do you rely on your own strength, even when it’s insufficient?
If you cry out to God, do you believe that He will answer?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
4:1–13 Israel’s disobedience serves as a warning to fear God (v. 1), lest the present generation also fail to enter God’s rest. The writer explains that fearing God means being obedient to His word (v. 12). He continues his discussion of Psa 95 (see Heb 4:3–7) and quotes from Gen 2 to explain the meaning of “rest,” which is still accessible to God’s people (Heb 4:4, 9–11).
4:12word of God Refers to God’s speech, His word(s)—specifically those referred to in the previous context (Psa 95:7–11).
living and active This recalls the description of God in Heb 3:12. The word of God is able to examine and judge those who hear it. It will accomplish its purpose (Isa 55:11).
double-edged sword A weapon of warfare. The word of God can penetrate the immaterial and the material—meaning the whole person.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Heb 4:12). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
This paragraph draws this small portion of the letter (4:1–4:13) to a conclusion in two parts. First, it reiterates the exhortation to readers to strive for God’s rest. This rest, and the OT background of Ps 95 and earlier Israelite generations, has been the focus of this portion of the letter—and of the final paragraph in chapter 3 as well. Second, this little paragraph offers a perspective on Scripture that frames not only the immediate context of the rest exhortation but also the entire epistle.
4:12 In the next two verses the author steps aside from the main flow of his argument to comment on the nature of God’s word. He has been relying on the OT Scriptures from the beginning of the letter, and here he gives a terse and acute account of the nature of Scripture. The Bible is alive, active, and sharp. It is also discerning, with the ability to judge the inner life of one’s heart.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
The Bible is full of unexpected moments. Some events seem almost coincidental, where people are in the right place at the right time. This is exactly the case with Ezra.
In ancient times, it was unusual for a king to honor a foreigner with a decree. It was even stranger for a king to offer his own wealth to help such a foreigner. Yet that’s what happened to Ezra: King Artaxerxes of Persia sent Ezra, and any Israelite willing to go with him, to his own land (and the people living there) with the blessing of silver and gold (Ezra 7:11–28).
The Bible doesn’t give the reason for Artaxerxes’ spontaneous generosity. He may have been motivated by politics, trying to gain the allegiance of the Israelites, govern the population in Babylonia, or inhabit a new land to control the native people there. Yet the most convincing reason for his actions seems to be that his heart was moved.
While the text doesn’t explicitly say, it appears that Yahweh motivated Artaxerxes to do not only the right thing, but the selfless thing. For at least this brief moment, Artaxerxes was compassionate and empathetic. He understood that God’s people needed to practice their religion freely and worship Him in their own land.
Ezra’s involvement in these events wasn’t a matter of chance. God intended for him to be there, in that moment, to do that work. His providential work was part of every step.
How have you been intentionally placed to do God’s work?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
6:15–23 Paul continues to discuss whether sin results in more grace (see v. 1). Here Paul reformulates the discussion in terms of the law and grace. Believers are called to use their freedom to bring righteousness, since sin can only result in death. Paul uses imagery of slavery, fruit, and labor to emphatically deny the question posed in v. 15.
Paul uses the term “slave” to describe a person under the complete control of someone or something. Prior to faith in Christ and baptism, believers were enslaved to sin and suffered its effects.
Paul presents salvation as deliverance from spiritual bondage. He illustrates it as a transfer from one master to another—from sin to God.
pattern of teaching Refers to the gospel message and its ethical implications. Paul emphasizes obedience because it functions as the only tangible expression of faith
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ro 6:15–23). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Verses 15–18 present the second objection, along with Paul’s counterquestion and its rationale. Believers are not free to sin because they have been set free from sin, so that they now serve righteousness.
6:17–18 Applying this point to his audience, Paul gives thanks that they have been set free from sin. They have become obedient “from the heart” (i.e., the inmost self) to the pattern of teaching to which they were committed, so they are now slaves of righteousness. The pattern of teaching may be either the gospel or Christ himself. The believers were literally “handed over” to this authority.
Sermon on the Mount – Oaths, Retaliation, and Enemy Love
When Jesus calls his listeners to be teleios, he gives them a vision of humans living as whole and complete images of God. And he reminds all of his followers that their highest calling is to love God and their neighbor—completely
This Week on the Playlist
Read Matthew 5:48
Watch Vocab Insight: Teleios / Whole
Listen to “The Meaning of Teleios”
Listen to the reading of Scripture below and then learn more from related resources. As you meditate on this passage, think about this question: To Jesus, what does it mean to be perfect, complete, or whole?
HIGHLIGHT
Teleios refers to something fulfilling its purpose or achieving the goal for which it was made. God himself is teleios because he is the goal of all things. But everything else is on a journey of becoming teleios—healthy, whole, and mature.
Be Whole
The biblical Greek word _teleios_ is often translated as “perfect,” but it more generally refers to when something fulfills its purpose or achieves the goal for which it was made. God is the source and the purpose of everything. So God is _teleios_ because he is the goal of all things.
But everything else is on a journey of becoming _teleios_—”whole” or “complete.” For Jesus, this word is connected to being “pure in heart” and having a “righteousness that surpasses the scribes and Pharisees.” _Teleios_ is a high calling. It’s an image of a human living as the image of God, singularly devoted to the love of God and neighbor.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Sometimes sin can discourage us to the point that we loathe ourselves. At first glance, John’s letter seems to encourage this. Addressing a struggling church community, John seems to call for perfection: “And you know that that one was revealed in order that he might take away sins, and in him there is no sin. Everyone who resides in him does not sin. Everyone who sins has neither seen him nor known him” (1 John 3:5–6). Does this mean that people who struggle with sin are unable to know God?
In his letter, John is actually addressing the false idea that was rampant in the community he addressed—that Christ’s sacrifice had covered sin, and therefore it was permissible to keep sinning. This is an issue that Paul addresses in his letter to the Roman Christians: “Should we go on sinning then, that grace may increase? May it never be!” (Rom 6:2). John answers the same way. He’s not saying that any sin indicates an inability to know God—he’s addressing the heart of the practice of sin (1 John 3:8).
Unchecked sin is an offense against God—it’s rebellion against Him and an attack on His character. Before we were brought into relationship with God, we were characterized by enslavement to sin. Through Christ’s sacrifice, we’re in relationship with Him, and our lives begin to reflect our new identity in Him. What should our lives look like now? John gives us an idea later in the chapter: “Everyone who does not practice righteousness is not of God, namely, the one who does not love his brother” (1 John 3:10). Instead of rampant disobedience, then, the practice of “the children of God” is righteousness and love for others.
Though sin is still present in our lives, and we may be discouraged by it, we are no longer defined by it. Rather, we desire a new type of obedience and love, which God works in us.
Does your perspective on sin need to change?
How can your actions reflect your freedom from sin?
The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.
Jesus graciously accepts the imperfect faith of the boy’s father and casts out the demon from the boy. Jesus teaches his disciples that prayer is the only way to cast such a demon out. Their resistance to the message of the Christ’s suffering has weakened their prayer life and thus their spiritual power.
9:24 The boy’s father latches onto Jesus’ statement that all things are possible to believers, crying out that he believes. But he is self-aware and sees that his faith is still alloyed with fear, and he asks for help with this as well.
The rest of the story shows that Jesus does not demand that a person have perfect faith before he will help them. Just like the people in the hall of fame of Faith (Heb 11), this is an imperfect man clinging imperfectly to a perfect Savior.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
If we were to make encouragement one of our main strategies, we’d see positive results in most situations. If we made providing for others one of our goals, the world would be a kinder place. King Josiah epitomizes both of these attributes in 2 Chr 35:1–19.
Josiah’s actions mark not only a remarkable transition from being unfamiliar with God’s Word to living it out (2 Chr 34:8–33), but also a move from religiosity to compassion. Josiah could have coldly observed the Passover out of ritual, but instead he encourages the religious leaders and empowers them to do God’s work. His encouragement changes the outcome: The religious leaders embrace their task.
Josiah also provides for them, allowing them to make the necessary changes. He frees them up from their usual obligations so that they may help others (2 Chr 35:3); he takes care of their fiscal needs (2 Chr 35:7). His example inspires others to give as well (2 Chr 35:8–9).
As a result of Josiah’s actions, we see God’s work being done: “So all the service of Yahweh was prepared on that day to keep the Passover and to sacrifice burnt offerings on the altar of Yahweh, according to the command of King Josiah” (2 Chr 35:16).
Our actions can either inspire others or discourage them. If we’re willing to develop a character of giving and encouragement—focusing on the positive rather than the negative—we’re more likely to be successful in carrying out God’s work.
How can you encourage someone to follow God’s path for his or her life?
he Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Here Paul gives thanks for the Philippians’ concern for him. Their concern is closely related to the topic of 4:15–20—their generosity—for though 4:10 and 4:14 use verbs emphasizing concern and distress, 4:11–13 address Paul’s material situation, suggesting their concern has been demonstrated by giving.
4:12 Verse 12 continues Paul’s thought in 4:11, citing his experience as evidence that he is not simply looking for or rejoicing over material provision. With or without food, Paul is content.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
My mom discovered scrapbooking when I was a teenager. At first, the craft seemed time consuming and burdensome; paper scraps, pictures, and double-sided tape were constantly strewn over the kitchen table. But as the books came together, I began to appreciate her new hobby. A random photo would inspire a conversation about an event I had no memory of. The way she pieced the book together showed me a timeline of my parents’ sacrifice for my siblings and me. I had a deeper respect and a renewed sense of gratitude toward them.
Psalm 105 reads like a record of God’s faithfulness to Israel—a scrapbook of His work in their lives. To help them remember, the psalmist details each memory, beginning with the great patriarchs with whom God initiated and renewed His covenant—Abraham, Isaac, and Jacob. God didn’t choose these men because of their spotless lives. He was true to Israel, protecting, guiding, and reprimanding them when they were unfaithful and forgetful.
Although the psalmist is remembering God’s work and encouraging others to do the same, he ultimately shows that God’s act of remembering should ignite our praise. “He remembers His covenant forever, the word that he commanded for a thousand generations” (Psa 105:8).
We are wayward children who don’t deserve God’s love. We are forgetful and ungrateful, which often means we don’t praise Him like we should. Despite this, God has remained faithful—even reconciling us to Himself through the work of His Son. We shouldn’t live in ignorance of His faithfulness. Knowing that He’ll “remember his wonders that he has done” (Psa 105:5), we can live lives of thankfulness and praise.
How do you praise God for His faithfulness to you?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:20our commonwealth exists in heaven Roman citizenship was highly prized, but Paul encourages believers to embrace a far better identity as citizens of God’s kingdom. Most residents of Philippi probably lacked Roman citizenship (see note on 1:1). For any believers who did hold Roman citizenship, Paul’s statement here presents a challenge to look beyond their earthly status and show highest allegiance to Christ.
a savior, the Lord Jesus Christ In the Roman Empire, the emperor was known as the savior and lord. By applying these titles to Jesus, Paul is calling the Philippians to live under the authority and reign of the universe’s true Savior and Lord, Jesus Christ. It was likely this kind of message that landed Paul and Silas in jail in Philippi (Acts 16:21).
The Dictionary of Paul and His Letters is a one-of-a-kind reference work. Following the format of its highly successful companion volume, the Dictionary of Jesus and the Gospels, this Dictionary is designed to bring students, teachers, ministers and laypeople abreast of the established conclusions and significant recent developments in Pauline scholarship.
Savior
The letters of Paul contain twelve of the twenty-four NT uses of the word sōtēr (“savior”). Ten of the twelve instances are in the Pastorals, of which six are in Titus. In the Pauline literature, as in the overall NT usage, savior (sōtēr) means “one providing salvation,” and often includes the related meanings of “deliverer” or “protector.” The salvation that the savior brings is principally spiritual and usually eternal in scope, but it is also linked to the physical dimension. In the Pauline corpus the term savior is always applied either to Jesus Christ (six times) or to God (six times). Thus the question arises as to how both God and Christ can function as savior.
Paul lived and ministered in a cultural environment where the term savior could be ascribed to gods, heroes and humans. Gods such as Zeus, Asclepius, Serapis, Isis and Sandon-Heracles (of Paul’s native Tarsus) could be called “savior” for their reputed ability to deliver from the seasonal “death” of nature or from disease, mortality and other afflictions of life (seeReligions). In the Hellenistic ruler cults that followed after Alexander the Great divine honors were attributed to rulers in life and in death. Thus after the death of Ptolemy I (c. 280 b.c.), he and his wife Berenike were honored as theoi sōtēres, “savior gods.” And Ptolemy II and his wife Arsinoe II were deified while yet living.
Likewise, beginning with Augustus, the Roman emperors were given the titles “lord” and “savior” in the emperor cult, which particularly prevailed in the cities of Asia Minor. In the case of rulers, their power as savior was evident in ending war and serving as the great benefactor (euergetēs) in bringing peace and prosperity (the news of this peace was frequently called euangelion, “good news”).
Thus a wide range of deific associations attended the word sōtēr (see Bousset, Foerster and Fohrer, Nock, Wendland). But while the history of religions school attributed early Christianity’s use of savior (and lord) to Hellenistic mystery religions (e.g., Serapis and Isis; see Bousset), such a genetic relationship has since been discredited (see Lord; Paul and His Interpreters; Religions).
To whatever extent sōtēr was used of gods, heroes and humans in the first century, it should be seen as evidence of how the term could be used of a revered or transcendent figure, as a salutary reminder of how the term sōtēr might be misunderstood when attributed to Jesus, and as a contrast with the claims early Christians made of Christ.
The coming Davidic king was never identified as “savior,” though Zechariah could speak of him as “having salvation” (Zech 9:9; cf. Servant, Is 49:6). The LXX regularly uses sōtēr to translate the Hebrew yešû‘â (“salvation”), yēša‘ (“deliverance,” “rescue,” “salvation”) and the participle môšîa‘ (“savior”). The Greek texts of early Judaism do not use sōtēr of a messianic figure but limit it to God (Wis 16:17; Sir 51:1; Bar 4:22; 1 Macc 4:30; 3 Macc 6:29, 32; 7:16; Pss. Sol. 8:33).
2. Savior in Ephesians and Philippians
Outside the Pastorals the term savior appears only in Ephesians 5:23 and Philippians 3:20. In considering these passages it is instructive to compare the usage in Acts 13:23, where Luke records Paul’s early preaching.
In Acts 13:16–41 Paul addresses Jews and Gentile God-fearers in the synagogue at Pisidian Antioch (Acts 13:14) on his first missionary journey. He proclaims Jesus as the “Savior” whom “God has brought to Israel” (Acts 13:23NIV) from David’s line (Acts 13:22–23). Paul’s “message of salvation” (ho logos tēs sōtērias, Acts 13:26), that is, of Jesus as Savior, focuses on the death and resurrection of Jesus, the Son of God, the Messiah, in fulfillment of the prophetic Scriptures.
Although there is no evidence that savior was a messianic title in the NT period (Foerster, 1014), nevertheless Jesus is set forth as the Savior (Acts 13:23) who provides forgiveness of sins and justification, which are to be received through faith in him and his victorious redemptive work (Acts 13:38–39). This is consistent with Peter’s preaching in Acts 5:31 (cf.2 Pet 1:1, 11; 2:20; 3:2, 18), as well as with the angel’s proclamation in Luke 2:11 (cf.Lk 1:47) and the significance attached to Jesus’ name in Matthew 1:21 (“he will save his people from their sins”).
In Philippians 3:20 savior is used in an eschatological context. Paul reminds the Philippian believers that their primary citizenship is in heaven, from which they “await a Savior, the Lord Jesus Christ” (cf.1 Thess 1:10). His coming will be accompanied by the glorious transformation of the believers’ “body of humiliation” to be conformed to the “body of his glory,” a working of the same power by which he subjects all things to himself (Phil 3:21; cf.Phil 2:9–11).
The eschatological context of the title squares with Paul’s use of the term salvation to refer to the completion of God’s saving work in the end. From a critical perspective, this is the only use of savior in the generally acknowledged Pauline letters. And some have argued that the use of savior in Philippians 3:20 is due to Paul’s use of pre-Pauline tradition at this point (see commentaries) or that Paul, having developed the metaphor of earthly and heavenly citizenship, or commonwealth (politeuma), wishes to contrast Christ the coming heavenly Savior with the earthly emperor as “savior.”
Ephesians 5:23–32 develops the relationship of Christ to the church as the body of Christ (seeBody of Christ). Paul discusses the way husbands should love and cherish their wives (Eph 5:25–32) by analogy with Christ, who is head of the church and—he adds—“is himself the Savior of the body” (Eph 5:23).
The significance of Christ as “Savior of the body” seems clear enough: it is summed up in his loving death for the church, his cleansing it from sin (Eph 5:26), his presenting it spotless to God (Eph 5:27) and his providing for its welfare (Eph 5:29). Here the Savior’s work is seen as realized eschatology. Ephesians 5:23–32 paints a picture of Christ as Savior that includes both the ideas of salvation from destruction, sin and death, and of protection and provision.
But a point of comparison may be drawn between Ephesians 5:23 and Philippians 3:20: in both contexts the theme of subjection appears with the title Savior, as does the title “Lord” (cf.Phil 3:20; Eph 5:22) In Philippians 3:21 his future action on behalf of believers will be by the same power with which he subjected “all things”; in Ephesians 5:24 the church is subjected to Christ, a theme reminiscent of Ephesians 1:22–23, where the church is the manifestation of the future subjection of all things to Christ.
The future benefits of the Lord Jesus as Savior described in Philippians 3:20 are given a predominantly present-tense focus in Ephesians 5:23, where the emphasis lies on Christ the Savior’s provision and protection.
3. Savior in the Pastorals
There is a notable shift from the rare appearance of sōtēr outside the Pastorals to ten occurrences within the Pastorals. Six of these instances refer to God as Savior—three in 1 Timothy (1 Tim 1:1; 2:3; 4:10) and three in Titus (Tit 1:3; 2:10; 3:4). Jesus Christ also is called “Savior” (2 Tim 1:10), and sometimes both God and Christ are referred to as Savior in close proximity to each other (i.e., the frequent use of God as “Savior,” especially as “Savior of all people,” in the Pastorals: 2 Tim 1:3, 4; 2:10, 13; 3:4, 6).
Foerster is representative of those who understand this emphasis on the “Savior of all people” against the backdrop of an emerging Gnosticism that claimed that salvation was only for the few (Foerster, 1017). However, the presence of full-blown Gnosticism during the NT period has been widely questioned.
A more plausible alternative is to understand the designation of God as Savior as derived from the OT (see 1 above; see Fee). The expression, “God our Savior,” occurs five times in the Pastorals (1 Tim 1:1; 2:3; Tit 1:3; 2:10; 3:4). The repeated use of “our” seems to indicate an appropriation of OT language to speak of God’s spiritual deliverance of and provision for Christians. But the formulation may intentionally provide a counterpoint to the growing influence of the emperor cult.
God is also called “the Savior of all people” (sōtēr pantōn anthrōpōn) in 1 Timothy 4:10 (cf.Tit 2:10–11). Such a designation, however, is not intended to communicate a universalism in which all people will ultimately be saved. Rather, this expression is tempered by the statement that God as sōtēr “desires (thelei) all people to be saved” through Jesus Christ (1 Tim 2:3–4).
Such salvation is freely offered to all through the channel of preaching (Tit 1:3), but it is only actualized fully in the lives of those who believe (1 Tim 4:10). God’s grace as Savior has been displayed to all people (Tit 2:10–11), and spiritual renewal and justification come only through “Jesus Christ as Savior” (Tit 3:6).
Jesus Christ is also called “our Savior” in Titus 1:4; 3:6; 2 Timothy 1:10, and probably in Titus 2:13 (cf. Schneider and Brown, 220). Because of the appearance (epiphaneia) of Christ as Savior in history (2 Tim 1:10), God’s grace is made available through the apostolic gospel (2 Tim 1:9–11).
Christ as Savior is likewise involved in the application of divine saving grace in the believer’s rebirth and justification (Tit 3:4–7).
The future appearing (epiphaneia) of Jesus as Savior is the Christian’s “blessed hope” and generates a lifestyle of godly gratitude (2 Tim 2:11–14). Thus the references to Christ as Savior in the Pastorals can speak of the past, present and future of God’s salvation in Christ (cf.Eph 5:23; Phil 3:20; cf.Acts 13:23).
That God and Christ are both seen as sōtēr and closely interrelated has significance for the developing theological perspective in the Pauline literature and the entire NT. In Titus 1:3–4 “God our Savior” (Tit 1:3) is closely followed by a reference to “God the Father and Christ Jesus our Savior” (Tit 1:4NIV). In Titus 3:4–6 “the love of God our Savior” (Tit 3:4) becomes a concrete reality in the Christian’s life (Tit 3:5) “through Jesus Christ our Savior” (Tit 3:6). Titus 2:13 even appears to equate God and Savior with Jesus Christ (see Harris; Schneider and Brown, 220; seeGod).
Certainly there is no developed doctrine here, but the delicate balance of the distinction between persons (Tit 1:4) and roles (Tit 3:4–6), and the apparent equality of God and Christ as Savior (Tit 1:3–4; 3:4, 6) and Deity (Tit 2:13) may be seen as a further development of the Pauline ascription of the attributes of God to Christ (seeChristology; God)
W. Bousset, Kyrios Christos (Nashville: Abingdon, 1970) 310–17; R. Bultmann,
Theology of the New Testament (2 vols.; New York: Scribners, 1951, 1955) 2.292–306; J.-F. Collange,
The Epistle of St. Paul to the Philippians (London: Epworth, 1979); O. Cullmann,
The Christology of the New Testament (rev.ed.; Philadelphia: Westminster, 1963) 238–45; M. Dibelius and H. Conzelmann,
The Pastoral Epistles (Herm; Philadelphia: Fortress, 1977) 100–103; G. D. Fee,
1, 2 Timothy, Titus (GNC; San Francisco: Harper & Row, 1984); W. Foerster and G. Fohrer, “σῴζωκτλ,” TDNT VII.965–1024; R. H. Fuller,
The Titles of Jesus in Early Christology (London: Lutterworth, 1969); M. J. Harris,
Jesus as God: The NT Use of Theos in Reference to Jesus (Grand Rapids: Baker, 1992); G. F. Hawthorne, Philippians (WBC 43; Waco: Word, 1983); A. D. Nock,
Early Gentile Christianity and Its Hellenistic Background (New York: Harper & Row, 1964 [1928]) 35–44; J. Schneider and C. Brown, “Savior,” NIDNTT 3.219–23; V. Taylor,
The Names of Jesus (London: Macmillan, 1953); P. Wendland, “Σωτήρ,” ZNW 5 (1904) 335–53.
A. B. Luter, Jr
Luter, A. B., Jr. (1993). Savior. In G. F. Hawthorne, R. P. Martin, & D. G. Reid (Eds.), Dictionary of Paul and his letters (p. 867). InterVarsity Press.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
32 Now as Peter went here and there among them all, he came down also to the saints who lived at Lydda.
33 There he found a man named Aeneas, bedridden for eight years, who was paralyzed.
34 And Peter said to him, “Aeneas, Jesus Christ heals you; rise and make your bed.” And immediately he rose.
35 And all the residents of Lydda and Sharon saw him, and they turned to the Lord.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
9:32–35 Like Philip (8:40), Peter proclaims the good news along the Mediterranean coast.
9:32in Lydda Located about 10 miles inland from Joppa.
9:33Aeneas A Greek name; Aeneas is likely a Hellenistic Jew (compare v. 29 and note).
the Greek-speaking Jews Refers to ethnic Jews who practiced Judaism and largely adopted Greek language and culture. They may have lived most of their lives outside of Judaea.
the Hebraic Jews Refers to Jews who have not widely adopted Greek language or culture
This group primarily spoke Aramaic or Hebrew, and although they may have spoken Greek too, they remained fundamentally Jewish in their lifestyle. The antagonism between these two groups is likely rooted in the Hebraic Jews viewing other Jews with suspicion—seeing them as not purely Jewish or as compromisers of their identity. This antagonism represents an obstacle to the early church’s goal of becoming a new expression of humanity, united in Christ rather than divided along ethnic or social lines (compare 1 Cor 12:13; Gal 3:28).
Miracles in Acts
Miracle
Reference
Everyone is awestruck by the miracles done by the apostles
9:35who lived in Lydda and Sharon Refers to the area of the coastal plain. At first the church interacts with those who have been influenced by non-Jewish people (the Gentiles)—the Samaritans and Greek-speaking Jews. Now God moves Peter closer to the Gentiles.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 9:31). Lexham Press.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
As in the case of the previous section heading, this one may also seem unduly short and abrupt. One can restructure it into a complete sentence by saying “Peter Goes to Lydda and Joppa” but probably better “Peter Performs Miracles in Lydda and Joppa.”
The two miracles performed by Peter in Lydda and Joppa seem to prepare the way for the even greater miracle of the giving of the Holy Spirit to Cornelius in Caesarea. The shift back to Peter does seem rather abrupt in the English text, but in Greek the use of “it happened” at the very beginning of verse 32 clearly marks another type of episode. It may, therefore, be necessary to reproduce something of this same kind of transitional device.
Everywhere, of course, does not mean all over the world, and the idea may be limited to the many villages of Samaria (see 8:25). However, this may be imposing too great a limitation upon the meaning of the word as used by Luke.
On the translation of “the saints” as God’s people see 9:13.
note:(NET)
tn The word “people” is not in the Greek text, but is implied.
Lydda was a small village lying northwest of Jerusalem, some ten miles from Joppa.
The expression Jesus Christ makes you well is a kind of third person command. In some languages the equivalent is “Jesus Christ will make you well right now” or “Jesus Christ causes you to become well.”
Make your bed (so the large majority of the commentaries and translations) may mean “get yourself something to eat,” since the Greek is literally “spread for yourself.” However, the natural meaning in this particular context would seem to be make your bed. The phrase make your bed must of course not be translated in a form which would imply building or constructing the bed. It is only arranging or rolling up the bed or mat.
Sharon is the coastal plain extending thirty miles along the sea from Joppa to Caesarea. A translation should make clear that Sharon is not a town, but the coastal plain (see Twentieth Century “all the inhabitants of Lydda and of the Plain of Sharon”; see also Zürich).
Turned to the Lord must be understood in the sense of “became believers in the Lord.” In many languages the mere process of “turning” implies no figurative extension of believing in or becoming a disciple of.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
“If your right hand causes you to sin, cut it off and throw it from you! For it is better for you that one of your limbs be destroyed than your whole body go into hell” (Matt 5:30).
We might struggle to relate to this outspoken Jesus; we prefer gracious Jesus, offering us a pardon from sin through His sacrifice. We like friendly, loving Jesus, who wraps His arms around us even when we act disgracefully. Jesus is all of these things, but He is also very serious about sin.
One of the most tragic trends in church history is the increasingly casual attitude toward sin. We so badly want people to receive God’s grace that we’ve stopped expecting others—and ourselves—to fight against sin. Yet Jesus knew that fighting sin was necessary. In Matthew 5:30, He is not suggesting that we can be sinless by our own merit; salvation comes solely from the free grace He offers through His death. Jesus is telling us that we must rip sin out of our lives. Doing so is how we experience heaven on this earth that is, at times, nothing short of a hell. Jesus is building on what He knew about idolatry and the need for it to be completely abolished.
When the Israelites were confronted with their idolatry, they ripped it out of their lives: “All Israel … went out and shattered the stone pillars, cut down the Asherahs, and destroyed the high places and the altars from all Judah, Benjamin, Ephraim, and Manasseh to the very last one” (2 Chr 31:1). We must do the same. What are we idolizing? What is causing us to sin? We need to rip that idol out or rip that arm off. Otherwise our sins will continue to torment us and prevent us from knowing God.
John the evangelist perhaps put it best: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him, because everything that is in the world—the desire of the flesh and the desire of the eyes and the arrogance of material possessions—is not from the Father, but is from the world. And the world is passing away, and its desire, but the one who does the will of God remains forever” (1 John 2:15–17).
Let’s allow the things that are passing away to be destroyed so we can embrace what is eternal.
What sins do you need to remove from your life?
How can you do away with the things that are causing you temptation?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Conflict can be good. And in communities, it’s inevitable. The ways in which we respond to it can display and develop character. But what if we are the ones responsible for creating conflict with others?
John addresses the root of chronic conflict in a letter to a church community. He tells them, “The one who says he is in the light and hates his brother is in the darkness until now. The one who loves his brother resides in the light, and there is no cause for stumbling in him. But the one who hates his brother is in the darkness, and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes” (1 John 2:9–11).
John was giving the church a way in which they could judge false teachers who created conflict and division. Those who were not walking in the light—who hated their brothers—were known by their contentious nature. Conversely, those who walked in light did not serve as a stumbling block for others. The light they dwelled in was shown in their love for other Christians.
Love for other Christ-followers is not optional—it’s an outpouring of the love that God shows to us. The nature of our interpersonal relationships is a reflection of where we stand with Him. External conflict that has hatred at its root might point to our own internal conflict—one that can be defined by a disagreement between what we confess and how we live (1 John 1:6).
What is causing conflicts in your relationships?
If you are the one causing conflict, how can you seek peace—with God and others?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
5:1–11 Paul continues his discussion of the Lord’s return but now turns to another question that the Thessalonians had raised—the timing. Paul dismisses the need for speculation. Instead, he urges believers to be alert and self-controlled as they live in expectation of the Day of the Lord.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 5:6). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
The “Day of the Lord” describes various periods of time in Scripture; in this context it refers to the event described in 1 Thess 4 in which Jesus will come to take believers to himself.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
So refers back directly to verses 9–10, but also more generally to all the encouragement Paul has been giving his readers throughout the chapter, just as so then in 4:18 refers back to the entire section 4:13–17.
One another … one another. No doubt for stylistic reasons, Paul uses two different expressions in Greek, but they have the same meaning, and therefore need not be distinguished in translation. Help is a literal equivalent for Paul’s metaphorical “build one another up” (cf. JB “keep on strengthening one another”). Both verbs, encourage and help, suggest continued action over a period of time, and this is made explicit by the following words, just as you are now doing (cf. 4:10). This clause may be rendered as “that is, of course, just what you are now doing,” or “you are, of course, doing just that.”
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
20 And immediately he proclaimed Jesus in the synagogues, saying, “He is the Son of God.”
21 And all who heard him were amazed Sentence and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?”
22 But Saul increased all the more in strength and confounded the Jews who lived in Damascus by proving that Jesus was the Christ.
23 When many days had passed, the Jews plotted to kill him,
24 but their plot became known to Saul. They were watching the gates day and night in order to kill him,
25 but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
9:20–25 This section shows the suddenness and genuineness of Saul’s conversion, and begins to fulfill Jesus’ promise about how He will use Saul (v. 15).
9:20immediately Saul has been radically transformed; he now uses his extensive training and zeal to build up and defend the gospel rather than to attack it (vv. 22; 18:28).
Son of God In the ot, being a son of God usually belongs either to Israel in general (Exod 4:22) or to the Davidic line in particular (2 Sam 7:14–15). The ultimate Israelite and descendant of David, the Messiah, is identified as God’s Son (Psa 2:7). Compare Gal 1:16; 2:20.
9:23many days This may allude to the time Paul sojourned in Arabia and returned again to Damascus before going to Jerusalem (Gal 1:17–18).
do away with him The Jews in Damascus could not argue against Saul’s powerful preaching and reasoning from the Scriptures, so they sought to kill him.
9:24both day and night Initially one of the greatest threats to the Church, Saul’s witness is now an equally serious threat to the Church’s enemies.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 9:20). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture
9:19 This verse reports that Saul ends the three-day fast he started after his encounter with the risen Jesus (9:3–9). After Ananias lays hands on Saul, restoring his sight and baptizing him (9:17–18), Saul’s body is strengthened as he eats; he also spends time with the Damascus disciples.
Saul preaches his first sermon in Damascus, where he is recognized as the persecutor of the Jesus movement (9:20–22). Next, the Jews conspire to kill Saul, but he escapes (9:23–25). The death threat in Damascus forces Saul to return to Jerusalem, where he is still feared among the believers, but Barnabas ingratiates Saul to the apostles when he shares with them Saul’s Damascus road call and subsequent preaching (9:26–28). In Jerusalem the Hellenists attempt to kill Saul; the believers help Saul escape to Tarsus. The church experiences peace and growth after Saul’s call and baptism (9:29–31).
Saul enters the Damascus synagogues and preaches Jesus (9:20), as opposed to his previous agenda to imprison Jesus followers (9:1–2). Although Saul’s synagogue audience finds it hard to reconcile Saul’s preaching with his reputation for ravaging the Jesus movement in Jerusalem (9:21), Saul becomes increasingly powerful in convincing the Damascus Jews that Jesus was God’s Messiah (9:22).
9:20 Immediately after Saul is anointed, baptized, breaks his fast, and spends time among the Damascus believers (9:17–19), he enters the synagogues in Damascus, where he preaches that Jesus is God’s Son. The present-tense verb “is” denotes that Saul is preaching about the risen Jesus.
9:21 Luke describes the reaction of the synagogue audiences when they hear Saul preaching Jesus (9:20): they are amazed that the same Saul, who ravaged the Jerusalem church and who came to Damascus so he might extradite believers to Jerusalem to stand trial before the chief priest, is now preaching Jesus.
9:22 Saul moves from one who amazes his synagogue audiences in Damascus because of the irony that he who once persecuted the church now preaches Jesus (9:21) to a powerful preacher who adeptly perplexes “the Jews” as he attests that Jesus was the Christ.
The Jews’ conspiracy to kill Saul is discovered, and the disciples stealthily facilitate Saul’s escape (9:23–25).
9:23 Over time, as Saul becomes more powerful and skilled at proving that Jesus was the Christ in the Damascus synagogues (9:22), the Jews conspire to kill him.
9:24 Although the Jews have been conspiring to murder Saul because he is successfully preaching in their synagogues that Jesus is the Messiah (9:22–23), Saul discovers their plot. Perhaps Saul and/or the Damascus disciples (9:19b) saw as the Jews spied on him from the city gates morning and night, watching for a chance to kill him.
9:25 While the Jews who conspire to kill Saul watch the city gates day and night (9:24), Saul’s disciples help him to escape in the night by another route; they lower him in a basket down through a breach in the city wall.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
15 But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.
16 For I will show him how much he must suffer for the sake of my name.”
17 So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.”
18 And immediately something like scales fell from his eyes, Sentence and he regained his sight. Then he rose and was baptized;
19 and taking food, he was strengthened. For some days he was with the disciples at Damascus.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
I have chosen him to serve me translates “he is to me a vessel/instrument of choice.” The phrase “vessel/instrument of choice” is merely a Jewish way of saying “(someone) chose a vessel/instrument”; while “vessel/instrument,” when applied to a person, is equivalent in meaning to “someone who serves (someone else).” Finally “he is to me” defines both who chooses (“to me”) and who is chosen (“he”): that is, I have chosen him (to serve me).
To Gentiles and kings is taken by several translators to mean “to Gentiles and their kings” (see NEB, Moffatt, Goodspeed).
As in many instances, the term name must be translated as a more direct reference to the person himself, since name in this type of context is simply a substitute for a reference to a person. Therefore in many languages one may translate “to make me known to the Gentiles.…”
In Greek the pronoun subjects of verbs are expressed by a suffix on the verb form itself; but when a separate form of the pronoun is used as a subject, this usually indicates that the subject is to be stressed. Since I does appear as a separate form in this sentence, the TEV has brought out the indicated emphasis by translating I myself.
The final phrase of verse 16for may sake must not be understood as an expression of cause but as an expression of purpose. Such purpose must in some languages be made relatively explicit by a purpose clause, for example, “in order to make me known” (an expansion based upon the immediately preceding statement in v. 15).
The transitional particle so is particularly important, since it marks the conclusion of the preceding paragraph and introduces the result stated in this paragraph.
Who appeared to you may be also taken in the sense of “whom you saw” (see 1:3). Has sent me—Jesus himself captures the intended emphasis of the Greek sentence structure which is missed by a translation such as “the Lord Jesus … has sent me” (RSV).
The expression filled with the Holy Spirit must conform to the normal usage of such an expression in the receptor language, for example, “whom the Spirit will control,” “into whom the Holy Spirit comes,” etc. (see also 2:4; 4:8, 31; 6:3, 5, 8; 7:55; 9:17; 11:24; 13:9.)
Something like fish scales appears in most translations as “something like scales.” The TEV has added the qualifier fish in order to indicate to the reader the kind of scales that are meant, that is, fish scales as opposed to weight scales.
The section heading Saul Preaches in Damascus may require certain modifications since it may be necessary to render Preach by a phrase, and since a personal goal may be required in some languages, for example, “Saul Tells the Good News in Damascus” or “Saul Announces the Good News in Damascus.”
Since this section introduces a new narrative, the TEV, along with others (KJV, Phps, Goodspeed), has made the Greek pronoun subject (“he”) into Saul. For a few days is merely a way of indicating an indefinite, but brief period of time.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
The risen Jesus disrupts Saul as he is en route to Damascus to arrest members of the Way (9:1–2). The risen Lord arrests Saul’s attention, speaks to him, and orders a blind Saul to continue to Damascus (9:3–9). The Lord prepares Ananias for his meeting with Saul (and Saul with him) through a vision (9:10–16): Saul has been called to preach Jesus. Ananias receives Saul as a brother and anoints and baptizes him (9:17–19).
This paragraph demonstrates how the risen Lord convinces Ananias through a vision to “Rise and go” (just as he told Saul to “Rise and go,” 9:6) so that Ananias can anoint and baptize Saul for the work to which the risen Jesus has called him (9:10–16). A convinced Ananias locates brother Saul and anoints and baptizes him (9:17–19).
9:15 The risen Jesus responds to Ananias’ apprehension about approaching and anointing Saul (9:14): Saul is no longer a threat. God has called Saul to proclaim Jesus to the gentiles, kings, and Israelites; thus, Ananias can go and anoint Saul.
9:16 Ananias has heard about the evil Saul committed against the believers and that he planned to imprison those in Damascus (9:13–14); but now that Jesus has called Saul (9:15), Jesus will show him the degree to which he will suffer for proclaiming Jesus.
9:17 Ananias obeys Jesus’ command that he find Saul and anoint him (9:11–12), but only after Jesus satisfactorily addresses Ananias’ anxieties about approaching Saul, who is known as the persecutor of the church (9:13–14): Ananias finds Saul and, laying hands on him, anoints him as “Brother Saul”; Ananias announces to Saul that Jesus sent him so that Saul’s sight is restored, and he is filled with the Holy Spirit.
9:18 Luke describes what happens after Ananias anointed Saul (9:17): Saul regains his sight after objects similar to scales (fish?) drop off his eyes, and Ananias baptizes him. It is implied from 9:17 that the Holy Spirit fills Saul as well, although it is not explicitly stated in 9:18.
9:19 This verse reports that Saul ends the three-day fast he started after his encounter with the risen Jesus (9:3–9). After Ananias lays hands on Saul, restoring his sight and baptizing him (9:17–18), Saul’s body is strengthened as he eats; he also spends time with the Damascus disciples.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
It’s sometimes difficult to grasp that the Creator of the universe cares about us—that He bothers with miniscule people like us. Because we tend to forget about others and focus on our own tasks and needs, we’re prone to think that God isn’t concerned with the details of His creation—that He’s not intimately involved in every aspect of our lives.
Psalm 103 presents a different understanding of God. The psalmist describes a God who wants to know us and wants us to respond to Him. He illustrates a responsive love. Because of God’s love for him, he declares, “Bless Yahweh … all within me, bless his holy name” (Psa 103:1). God doesn’t stop at forgiving our sins and redeeming us. He “crowns [us] with loyal love and mercies” (Psa 103:4). Although we have greatly offended Him, He doesn’t hold it against us: “He has not dealt with us according to our sins, nor repaid us according to our iniquities” (Psa 103:10). As a father, He knows where we fail, and He pities us: “For he knows our frame. He remembers that we are dust” (Psa 103:13–14).
We can easily forget that God is concerned about our existence and jealous for our praise. If we don’t realize His work and thank Him for it, we’re not bringing Him glory. Ultimately, He has shown His love through His act of reconciling us to Himself. When we forget where we stand with Him, we can look to that great testament of His love. Then we can be like the psalmist and respond with praise.
The Lexham Context Commentary: Old Testament surveys each book of the Old Testament at several levels—Book, Super Division, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Jeremiah’s Call to Ministry and God’s Prosecution of Judah (1:1–3:5)
This section introduces the three main characters of the book: the prophet, the people, and YHWH. In the thesis statement of the book (1:10), YHWH commissions Jeremiah with a message of uprooting (judgment) and planting (restoration). The prophet is fearful of opposition, but YHWH assures him (1:18–19). YHWH then condemns his people for their flagrant spiritual adultery: as a faithful husband, YHWH liberated his people from Egypt and gave them a good land, but they have abandoned him to whore after other gods (2:13). Most grievous of all, they insist on their innocence (2:35). What future could this relationship possibly have?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
2:1–3:5 This section of oracles is part of an early collection that includes 3:6–4:4. It centers on the themes of apostasy and repentance. The first group of oracles, 2:1–3:5, focuses on the religious infidelity of Judah and the Jerusalem temple. This religious criticism is coupled with an equally strong disparagement of King Jehoiakim’s foreign policy.
2:13the source of living water In Deuteronomy 32:40, Yahweh describes Himself as the eternally living God, contrasted against lifeless idols (compare Jer 17:7–8, 17:13; Psa 1:3).
for themselves A metaphor for a people no longer reliant on the living God. See Jer 2:27–28.
that can hold no water Foreign gods are broken containers; they cannot produce water, and they cannot hold the water poured into them.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Je 2:13). Lexham Press.
“When Jehoram ascended to the kingdom of his father, he strengthened himself and murdered all his brothers with the sword, and even some of the princes of Israel.… And he did evil in the sight of Yahweh. But Yahweh was not willing to destroy the house of David on account of the covenant that he had made with David and since he had promised to give a lamp to him and to his descendants forever” (2 Chr 21:4, 6–7).
Biblical stories like this teach us not only about God’s actions, but also about His decisions not to act. It must have been difficult for those suffering under Jehoram’s ruthless reign to understand why God would allow him to stay in power over them, His people. Yet God knew there was something even larger at stake: long-term, righteous reign over His people—and salvation itself. The people’s suffering could not outweigh the importance of preserving the line of David, which held the hope of God’s people. Salvation comes through David’s line, as Jesus, the great Savior of the world, is David’s heir (Matt 1:1).
Eventually, John the evangelist was able to testify, “What was from the beginning [and thus existed even during the times of suffering we endured], what we have heard [being all that has been promised], what we have seen with our eyes, what we have looked at and our hands have touched [because John actually knew Jesus and met Him in His resurrected form], concerning the word of life [being Jesus—God as both His Word and as His personhood].… [Now] our fellowship is with the Father and with his Son Jesus Christ” (1 John 1:1, 3). John saw the day when God would ultimately lift the suffering of His people and place it on His Son so that His Son could die as the ultimate sufferer for us (compare Isa 53:10–12; Psa 22).
God does not cause suffering, but there are moments when—as much as it hurts Him—He allows it. If He has a saving act at work among us in the midst of these moments, they’re worth it. God will always make good on His promises, and He will always far exceed our expectations.
What do you think can be accomplished through your current sufferings?
Is there a hurting person in your life you could come alongside to offer them the hope of Christ?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
53:2–11 The prophet describes how God will restore and reconcile His people. The oracle both critiques the people and tells what will come to pass.
The final Servant in 52:13–53:12 fulfills many of the obligations of the previous servants—making Him the Servant par excellence. For example, the Servant in 52:13–53:12 “makes many to be accounted righteous,” like the Servant in 42:1 “brings forth justice” (compare 42:2 and 53:6–7; 42:3 and 53:2; 42:6; 49:6 and 53:12; 43:10 and 52:13). The Servant in 52:13–53:12 becomes the one who finally, and ultimately, accomplishes what Yahweh deemed necessary to restore and reconcile His people to Himself.
53:10–12 This passage is not a poem about the distraught feelings of a prophet. Instead, it involves a prophet speaking about the injustice done against the Servant—an injustice he has witnessed by means of divine revelation.
53:11he will see All intact Dead Sea Scrolls manuscripts and the Septuagint (the ancient Greek translation of the Bible) contain the word “light”; the Masoretic Text simply reads “he will see.” The most probable original text is “he will see light” (Dead Sea Scrolls) or “he will show him light” (Septuagint). The word “light” is required for the text to make sense poetically. This variant is a sign that the Servant experiences postmortem life, though it is not the only sign.
he will be satisfied The Servant may be satisfied by the fact that he has fulfilled Yahweh’s will (Isa 53:10). It is also possible that he is satisfied because he has suffered for the transgressions of God’s people (vv. 5–7). Or, the Servant could be satisfied in his resurrected life.
In his knowledge An elaboration on the previous line. The Servant knows that he has borne the iniquities of many and will make many righteous. He has learned this through his anguish (his suffering).
my servant Yahweh begins speaking again.
shall declare many righteous Like Israel—as Yahweh’s servant—was commanded to bring forth justice to the nations, the Servant makes many righteous.
Isaiah 40:2 states that Jerusalem has served her term, that her iniquity is pardoned, and that she has received from Yahweh’s hand double for all her sins (40:2). Based on this passage, it seems that there is no further need for Yahweh to help her with her sin and iniquity problem. However, the text speaks of restoration, not a fully reconciled relationship with Yahweh (40:3–5). The sin and iniquity that resulted in God’s people being exiled has been paid for, which means that Israel’s people will be restored to the land. But for God’s people to be reconciled with Him, it is not just Israel’s previous sin and iniquities that need to be paid for; the people themselves must be made right. God’s people need to be made righteous. This is precisely what the Servant accomplishes.
God’s people may sin again after being restored to their land. For this reason, they need someone to make intercession for them, which is what the Servant does in v. 12.
will bear their iniquities The iniquities of the people are placed upon the Servant (similar to the goat on the Day of Atonement in Lev 16:22).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Is 53:11). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Like a car with bad alignment, we are prone to drift off course when we’re not focused on steering our faith. Often, we use intellectual pursuits to disguise our drifting. It’s easier to argue an opinion than to respond faithfully. It’s stimulating to have a theoretical conversation about a complex issue because there is no hard-and-fast application. When we drift, we might even succeed in convincing ourselves that we’re being faithful.
New Christians often have a zealous faith and a desire to learn that make seasoned Christians take a second look at their own faith. In Psalm 101, the psalmist expresses this type of zeal for God. While his specific actions can seem strange to our modern ears, his desire to pursue God with his entire being is one we ourselves should adopt. He follows his repeated “I will” statements with promises to sing of God’s steadfast love and justice, ponder the way that is blameless, and walk with integrity of heart. He knows the danger of haughty eyes and arrogance of heart, and he determines to avoid people with these traits. Instead, he aspires to seek out faithful people who can minister to him (Psa 101:6).
Complex faith issues don’t always have hard-and-fast answers. They require intelligent conversations and careful consideration. But most of all, they require humility and a committed zeal to follow God—whatever the outcome.
We need to be humble and honest about our weaknesses. If we know we need help, we need to be like the psalmist and seek out mentors who can minister to us. And if someone calls us out as arrogant and haughty, we need to address where we’ve drifted.
Take a look at your own heart. Where are you drifting?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
An unfortunate effect of our emphasis on God’s grace is our dwindling focus on the connection between obeying God’s will and receiving His blessings. If we’re not living in the primary will God designed for us, then we will not be in the right place at the right time to do His work. And if we don’t show up in the right moments (as designed by God), we won’t be in a position to receive the glorious blessings of the good works He intended for us.
We see the kind of obedience God requires of us in the beginning of King Jehoshaphat’s life. He is quick to align himself with God’s will and, as a result, God is quick to bless him (2 Chr 17:1–6). God extends blessings appropriate for a king—the right people to protect him and offer him guidance, as well as wealth and honor (2 Chr 17:12–19; 18:1).
Based on this understanding of God’s desire to bless our obedience, Paul later encourages Titus to tell other believers to “be careful to engage in good deeds … [for they are] beneficial to people … [and] to avoid foolish controversies and genealogies and contentions and quarrels about the law, for they are useless and fruitless” (Titus 3:8–9).
Although the Law (Genesis—Deuteronomy) is no longer the reigning force in our lives, God still requires obedience. When we’re obedient, we’re in God’s will, and when we’re in God’s will, we experience even more of His blessings. We realize what it means to be made in His image—to live as He intended us to live.
It’s easy to take this connection too far, wrongly suggesting that people who seem blessed must be in God’s will or that wealth is a result of following God. This is rarely the case. King Jehoshaphat is a unique example of divine blessing, and the blessings he received aligned with his needs as the leader of God’s people. God’s blessings are usually far less tangible—they can be things like joy in Christ, a sense of peace that comes from being in His will, or the incredible feeling that comes from being involved when someone comes to believe in Christ or know Him more deeply. God’s blessings cannot be earned. They are experiences He gives us, often without merit.
We can never be obedient enough to earn the goodness God bestows on us. But obedience puts us in the right place at the right time for experiencing God’s work. Every moment is a chance to be closer to Him, and obedience is our roadmap for the journey.
How can you invite God and other believers to help you with obedience?
What is one thing you can change (or work on changing) this week?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
We often fall into old habits that reflect the way we once were. Although we’ve been made new, we haven’t been made perfect, and sometimes it shows. People within our church communities might have one perception of us, but others may have experienced another side—one that can make us feel shameful about our witness (or lack thereof).
While Paul spoke to Titus about relationships within the Cretan community, he also emphasized that believers needed to think about how their actions affected those outside the community. They needed to obey authority (Titus 3:1) and show perfect courtesy to all people (Titus 3:3). Although the Cretans had been told this before, Paul wanted Titus to remind them. He would later offer another reminder as well (Titus 3:14).
We might be tempted to cultivate the impression that we’re better than we really are. But we have a responsibility to interact with all people in a way that reflects Christ. Paul tells us why: “For we also were once foolish, disobedient, led astray, enslaved to various desires and pleasures, spending our lives in wickedness and envy, despicable, hating one another. But when the kindness and love for mankind of God our Savior appeared, he saved us, not by deeds of righteousness that we have done, but because of his mercy, through the washing of regeneration and renewal by the Holy Spirit” (Titus 3:3–5).
We haven’t earned anything through our own goodness—and we still can’t. But we have been forgiven for our old way of being. When we fail and then repent, we’re reminded of our need, Christ’s sacrifice, and His renewing work in us through the Holy Spirit (Titus 3:5).
When we’re not honest with others—including those outside our faith communities—about our failures and our need for forgiveness, we’re projecting a false righteousness that turns others off from the gospel. Instead, by being honest and transparent about our weaknesses, we’re testifying to Christ’s righteousness and the work of the Spirit. Knowing this, we should examine all areas of our lives and all our relationships, seeking forgiveness and restoration where it’s needed.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
It’s not often that words change the course of history. But Shemaiah, a little-known prophet, was given such an opportunity. We can easily pass over these life-altering moments if we’re not looking for them.
Rehoboam had assembled 180,000 chosen “makers of war” to fight against Israel in hopes of restoring his kingdom. He was prepared to destroy a portion of God’s people in order to gain a temporary victory. Then Shemaiah—a “man of God”—came along (2 Chr 11:2).
When Shemaiah spoke for Yahweh, Rehoboam backed down; he sent the 180,000 men home (2 Chr 11:1–4). You can imagine Rehoboam trembling in fear as he told this enormous number of warriors, “Thanks for coming out today, but Shemaiah just told me that Yahweh doesn’t approve, so we can start fortifying this city instead (see 2 Chr 11:5–12), or you can just go home if you want.”
Trust goes both ways in this story. Rehoboam trusted that Shemaiah spoke the true word of Yahweh, and Rehoboam had the trust of his men, who chose to listen to him instead of independently heading into battle. All of the parties decided to trust Yahweh, whether directly through His oracle or indirectly through following the words of their leaders.
When things seem out of control, we expect God to show up. But we often make that request without regard for the foundation we should have laid before—when things were calm. Times of rest and waiting are not times to be stagnant; instead, they are times to get to know God better so that we are prepared for what’s next. Shemaiah prepared for this situation by knowing God—the best kind of preparation.
How can you establish the foundation for your future ministry experiences now?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
“Do you favor justice or mercy?” Trick question. Both responses are technically incorrect: God’s ways require mercy and justice. Mercy cannot be fully known without perfect justice, and justice without mercy is harsh and graceless.
God’s mercy is a regular topic in Christian communities, but we often shy away from discussing His justice. This leaves us on our own to confront the injustices we commit against Him and others, those committed against us, and our own unjust nature. Carrying out God’s justice feels scary because it requires making large-scale changes in our world. But we can’t carry out His justice if we act only from the right purpose—we must also act in His way.
The psalmist cries out for justice: “O Yahweh, God of vengeance, God of vengeance, shine forth. Rise up, O Judge of the earth.… They crush your people, O Yahweh; they oppress your inheritance. They kill widow and stranger, and they murder orphans while they say, ‘Yah does not see’ ” (Psa 94:1–2, 5–7).
In this plea, we see that the psalmist both understands God’s nature and realizes His capabilities. The psalmist exhorts Yahweh to act. In doing so, he cites injustices against those to whom God’s people were called to show mercy (e.g., Deut 14:29; 16:11–12; 24:19–20). The widow, orphan, and stranger are also those whom Yahweh cares for and advocates (e.g., Exod 22:22–24; Deut 10:18). Ultimately, the psalmist is reminding Yahweh of His role.
This request teaches us something fundamental about justice. Although the psalmist plays a role in the cause of justice, he is not the primary actor; Yahweh is. Justice is God’s work.
How can you harmonize your views of justice and mercy?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
I like to operate when I feel like I’m in control. When I haven’t gathered enough information or I feel uncertain of my circumstances, it’s tempting to avoid making a decision or taking action.
Paul knew that this type of outlook was detrimental to Timothy’s ministry. He tells Timothy that regardless of his circumstances, he was required to act: “Preach the word, be ready in season and out of season, reprove, rebuke, exhort, with all patience and instruction” (2 Tim 4:2).
Paul uses the certainty of Christ’s return to motivate Timothy to stick to his task (2 Tim 4:1). Although Timothy experienced times when it was not always convenient for him to act on his calling, he had been admonished by Paul about the importance of the work they were doing together: their calling. He also knew the urgency of that calling. Christ’s return and the appearance of His kingdom was their motivation (2 Tim 4:1).
We can’t follow God only when the timing is right for us. We also can’t rely on our own strength. When doing God’s work, we can never plan well enough or anticipate all the potential kinks; our plans will never be foolproof. It’s not the mark of a Christian to be certain of how everything will play out in every circumstance. The mark of a Christian is reliance on Christ as Savior, God, and guide. Through the clear and calm and through the fog, we’re required to trust, act, and follow on the basis of our certainty in Jesus. Like Timothy and Paul, we must be certain of our standing in Christ and the coming of His kingdom. And that changes everything.
Whatever the task and in every circumstance, we’re required to simply follow Jesus. We are charged to act for the gospel now, regardless of whether it’s convenient.
How are you trusting in your own strength instead of Jesus’?
How can you be ready in the right way, in every season?
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
14 Now when the apostles at Jerusalem heard Sub-point that Samaria had received the word of God, they sent to them Peter and John,
15 who came down and prayed for them that they might receive the Holy Spirit,
16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.
17 Then they laid their hands on them and they received the Holy Spirit.
18 Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money,
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
This paragraph delineates the reason for Peter and John’s visit to Samaria after the people and Simon were baptized in response to Philip’s ministry (8:12–13), Peter and John’s anointing of the new converts (8:13–17), the subsequent negative encounter between Peter and Simon. When Simon offers to purchase the power of the laying on of hands, Peter commands him to repent for his wickedness (8:18–25).
8:14 This verse reveals the response of the Jerusalem church when Philip, one of the Seven (6:1–6), preaches the gospel in the diaspora (1:8), and converts receive only the water baptism (8:12–13).
8:15 Luke describes the first thing that Peter and John do when they arrive in Samaria (8:14) to facilitate the Samaritan converts’ Spirit baptism.
8:16 This verse is the narrator’s parenthetical explanation for the apostles’ prayer at 8:15; the Samaritans had only received the water baptism (8:12–14).
8:17 This verse shows that Spirit baptism in Samaria has two stages: prayer (8:15–16) and the laying on of hands.
8:18 Luke describes the impact on Simon of witnessing the apostles’ laying on of hands (8:17). Simon believes the power can be purchased.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
8:14Peter and John The Church sends Peter and John to confirm the acceptance of the Samaritan believers into the Christian community.
8:15Holy Spirit The Spirit Himself affirms that the Samaritan believers belong fully to the community of believers. See 2:38.
Pneuma (Holy Spirit)
Definition
Any movement of air including wind or breath; an animating life force; the immaterial inner essence of a human being; an incorporeal supernatural being
English Translation
Versions
spirit
nasb; niv; nlt; esv; leb; kjv
ghost
kjv; niv; nlt
wind
leb; nasb; esv; nlt; niv; kjv
breath
nasb; esv; nlt; niv; leb
life
nlt
New Testament Occurrences
Gospels
104
Acts
72
Paul’s Letters
146
General Letters
37
Revelation
26
Total nt Uses
385
The term pneuma is frequently translated as “spirit” in the nt, but it literally means “wind” or “breath.” The features of the “wind” such as invisibility, unpredictability, and uncontrollable power are appropriately applied, in a metaphorical sense, to incorporeal supernatural beings and the immaterial “breath” that signified the essence of life. For example, Jesus describes the unpredictability and imperceptibility of the Holy Pneuma (John 3:8) and the violent, controlling power of an evil pneuma (Luke 9:42). Consequently, in addition to denoting “wind” and “breath, the term pneuma is used in Scripture to designate “spirit”—any non-material being or the power associated with that being. It can refer to various types of incorporeal beings: a ghost (Luke 24:37, 39), a good pneuma (Acts 23:8) or one that is evil (Matt 8:16).
The term pneuma is often specifically designated as “holy” and taken to refer to the Holy Spirit, the third member of the Trinity. The Holy Spirit is the unseen manifestation of divine power, responsible for the conception of Jesus (Matt 1:18) and empowering Jesus’ earthly ministry (Luke 4:1).
Pneuma can describe an outside power that comes on a person and controls him, often suddenly (Acts 1:8), such as the pneuma given as a gift of God, enabling the apostles to speak in other languages (Acts 2:4). The controlling power of an evil pneuma is illustrated in Luke 2:42, where it says that a spirit seized a child, tortured him severely and threw him into convulsions, causing him to foam at the mouth.
Pneuma is also employed in Scripture to denote the dominate disposition or impulse of a person. Thus, Paul speaks of a gentle pneuma that should be characteristic of one who approaches a brother or sister in the faith who has sinned (Gal 6:1). Paul also exhorts the Corinthian believers that their entire being, body and pneuma, physical and emotional must be preserved undefiled (2 Cor 7:1). The pneuma was associated with specific emotions such as happiness (Luke 1:47) or distress (John 13:21; Acts 17:16).
The immaterial, invisible part of person that survives death, the life principle in a person, is also described in the Bible as pneuma. An example of this use of the word is present in narrative describing the return to life of Jairus’ daughter of whom it is said that her pneuma came back (Luke 8:55). That the pneuma departs at death (Matt 27:50) is stressed as the dying Stephen prays for the Lord Jesus to receive his spirit (Acts 7:59).
The book of Revelation provides an example of pneuma, which represents “breath” (Rev 11:11). In this passage, God’s life-giving breath or pneuma entered into the two dead witnesses and brought them back to life.
David Seal
8:17they placed their hands on them The distinct separation in time between new Christians’ baptism and the Holy Spirit coming to indwell them through the apostles laying hands on them (v. 18) only occurs here in Acts (although something similar occurs with a group of John the Baptist’s disciples; 19:1–6). This may be so that the apostles have an opportunity to officially endorse the Samaritan believers as fully continuous with the ministry and mission of the church in Jerusalem, according to Jesus’ promise (1:8).
8:18offered them money Simon grossly misunderstands the Spirit’s power, the apostles’ ministry, and the character of Jesus and His kingdom.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 8:17). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
A great friend of mine keeps sticky notes with prayer requests on a bathroom mirror. They serve as a reminder of the needs of others. This friend never seems to have an “off day” or feel sad about their particular situation. Maybe these notes play a part in that attitude, but that’s not why I find the practice remarkable. What astounds me is the effort to pray for others constantly. This person reminds me of God’s faithfulness in my life whenever things get tough, for me or others, and I’m grateful my name is on one of those notes. Otherwise, I think I would have lost my way several times already.
First Chronicles presents story after story of God’s faithfulness. The book records how God kept His people alive in the face of powerful adversaries, and it tells how God led David in his great appointment as king. Paul’s journey has several parallels with David’s. Just as the chronicler watches David’s narrative, as well as that of Israel in general (e.g., 1 Chr 24), Timothy watches Paul and the Christian church (2 Tim 3:10–17). Paul recounts to Timothy, “But you have faithfully followed my teaching, way of life, purpose, faith, patience, love, endurance, persecutions, and sufferings that happened to me in Antioch, in Iconium, and in Lystra, what sort of persecutions I endured, and the Lord delivered me from all of them” (2 Tim 3:10–11). Timothy is more than a colleague; he is a true friend.
What a joy it is to have someone in your life who watches “your story.” Think how our lives might be different if we had more friends who faithfully prayed for us and we faithfully prayed for them. Following God is not just a matter of listening to His guidance; it’s also being aware of how His faithfulness is playing out in the lives of those around us.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Sometimes we go through dark periods in our lives where the misery feels never-ending. Trial hits, pain hits, and just when we think life might get “back to normal,” we are hit by yet another difficulty. At times like these, we may feel forgotten by God.
In Psalm 88, we find one of the most utter prolonged cries of despair: “O Yahweh, God of my salvation, I cry out by day and through the night before you,” the psalmist begins (Psa 88:1).
This psalm never climaxes or hints of hope, and it ends even more desperately than it begins. The psalmist, feeling abandoned by God, has his loved ones taken from him. He is left to navigate the darkness alone (Psa 88:18).
How do we deal with our own misery when confronted by a tragic psalm like this? How should we respond to God?
We can start with what the psalmist, despite his prolonged suffering, acknowledges about God. Although his troubles are still present, he also recognizes God as his deliverer (Psa 88:6–9). He appeals to God’s reputation as a God of wonders, deserving of praise: “Do you work wonders from the dead? Or do the departed spirits rise up to praise you?” (Psa 88:10).
He appeals to God’s loyal love, faithfulness, and righteousness: “Is your loyal love told in the grave, or your faithfulness in the underworld? Are your wonders known in the darkness or your righteousness in the land of forgetfulness?” (Psa 88:11).
The psalmist never comes to a place where he expresses even a glimmer of hope. But through cries, questions, and torment, he holds on to what he knows to be true about God. In his very cry, the psalmist acknowledges that God will be present in his situation.
While the questions in this psalm remain unanswered, we see that the psalmist lives in the awareness that God cares and will eventually act. In the meantime, he places himself in God’s faithfulness.
We see a parallel situation in Paul’s letter to Timothy; Paul addresses the difficult days that will come. He says they will be difficult for one reason: disobedience. In those days, “people will be lovers of themselves, lovers of money, boasters, arrogant, slanderers, disobedient to parents, ungrateful, unholy, hardhearted, irreconcilable, slanderous, without self-control, savage, with no interest for what is good” (2 Tim 3:2–3).
The list goes on further, describes all types of disobedience against God—something that is absent from the psalmist’s cries. What’s most fascinating about the parallel is that it hints at the root of what the psalmist is experiencing: disobedience may not be acknowledged in his cry (he is innocent), but the world is a disobedient place. It is full of sin and oppression. Ultimately, it’s the sins of humanity that brought pain to the world.
In this life, we’ll go through dark times and struggles that may never end. We may even feel forgotten. But despite what we think or feel, we can’t abandon what we know to be true of God. Even when our state or our emotions are contrary to the desire to worship Him, we are called to trust in Him and in His love.
If He was willing to abandon His only son on a cross to redeem you, then He is certainly trustworthy. If you trust in Him, He will not forsake you.
How are you trusting God through dark times?
How are you reaching out to someone who is struggling?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
5:6we must not sleep Earlier in this letter, Paul used a Greek word for “sleep,” koimaō, metaphorically to describe those who have died (4:13). In this verse, he uses a different Greek word, katheudō, also translated “sleep,” to refer to being unaware of God, His workings, and His return.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 5:6–7). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Paul both encourages and urges the Thessalonians: because sudden destruction is coming, they must be sober and awake.
5:6 Paul continues to use sleep imagery—or rather its reverse. Believers are not to “sleep”—in the sense of becoming dulled to what is going on in these last days. They are instead to be “awake” and “sober,” metaphors for being spiritually alert and vigilant. Christ already taught through his famous Parable of the Ten Virgins that these qualities are necessary among his disciples (Matt 25:1–13). The unexpectedness of Christ’s coming must not produce in believers a complacent dullness.
In a world of metrics, it’s easy to become obsessed with statistics and start to quantify every aspect of our lives. Stats can even become a type of scorekeeping between churches or pastors: “We have more members than you do.” We may never say those words out loud, but we think them; more than one person has made the mistake of measuring a ministry based on attendance. But God has His own method for measuring success.
Prompted by an adversary (“Satan” is often better translated as “adversary” or “accuser” in the Old Testament), David decides to seek metrics—to count the people of Israel. This account illustrates the harm of seeking gratification or understanding in numbers. In 1 Chronicles 21, major problems emerge from this: including placing an adversary’s will above God’s and predicting God’s will rather than seeking it regularly.
Rather than counting our successes, we should be counting on God for success. We should also be tallying how often He is faithful rather than how many we are in number. We’re more likely to see God’s faithfulness when we’re looking for it rather than looking for probabilities. David succeeded as a warrior and king not because he deserved it, but because God chose for him to do so. In 1 Chronicles 21, David forgets God’s role, even though his (often wrong and bloodthirsty) general reminds him otherwise. In fact, God’s use of Joab as His messenger demonstrates that God’s providential will can come from the least likely places.
Keeping a tally isn’t necessarily a bad thing, and we shouldn’t avoid metrics and stats. But we need to keep information in perspective. It’s not about baptizing 200 people on a Sunday—although that’s a blessed thing. It’s about lives being transformed and people being blessed so that they can experience transformation.
How can you count on what God is doing instead of counting what you deem success?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
God is longsuffering, but sometimes we take this for granted. How often have we given into temptation, expecting to be obedient at a later date?
Psalm 85 gives a testimony of God’s faithfulness in the past: “O Yahweh, you favored your land. You restored the fortunes of Jacob. You took away the guilt of your people; you covered all their sin. You withdrew all your wrath; you turned from your burning anger” (Psa 85:1–3).
As he experiences that judgment, the psalmist remembers God’s past restoration, and he hopes for it once more: “I will hear what God, Yahweh, will speak, because he will speak peace to his people, even his faithful ones”; he also sets a condition: “but let them not return to folly” (Psa 85:8).
Do we wait until bad times before we realize God’s amazing grace for us?
God’s faithfulness is also expressed in surprising moments in the New Testament, like Paul’s exhortation to Timothy. Paul tells him to be strong in grace and offers comfort while presenting a challenge: “For if we died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are unfaithful, he remains faithful—he cannot deny himself” (2 Tim 2:11–13).
These passages portray a God who is incredibly patient. But they also present a sense of urgency and demand a response. If we acknowledge our sin and seek Him, He is faithful to forgive us. But we shouldn’t use His faithfulness as an excuse to delay our response. He wants our complete loyalty.
How are you responding to God’s calling in your life?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
15:5the branches Refers to Jesus’ disciples, who depend on the true vine (Jesus) for all things, including life.
you are not able to do anything Jesus means that people cannot access God without Him, and consequently they cannot bear fruit. All life-giving things require access to the source of life, Jesus (John 14:6; 15:1).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 15:5). Lexham Press.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
As noted in the discussion of verse 1, it may be possible to render vine as “vine stalk,” but it seems better to translate it as meaning the entire plant and the branches as part of it.
In some languages it may be necessary to change the metaphor I am the vine to a simile, for example, “I am like the vine.” This change would be similar to that required in verse 1. Likewise, you are the branches may be rendered as “you are like the branches.”
Whoever remains is a participial construction in Greek (literally “the one remaining”), but it is equivalent in English to an indefinite relative clause (see 12:44). The indefinite relative clause Whoever remains in me, and I in him may be regarded as a conditional, for example, “If a person remains a part of me and I a part of him, then he will bear much fruit” or “… he will be able to accomplish much.”
Will bear is in the present tense in Greek (most translations have “bear”), but the Greek present tense can be used to indicate the future, especially when the certainty of the action is to be emphasized. Moreover, if these words are viewed from the time perspective of Jesus’ day, to translate as a future tense seems more natural.
The phrase without me is emphatic in the Greek sentence structure. Without me may be rendered in some languages “only with my help,” for example, “you cannot do anything except with my help” or “you can do something only with my help” or “… only with me helping you.”
The Nestle-Aland 28th Edition Greek New Testament now incorporates the text-critical insights of the Editio Critical Maior (ECM) of the Greek New Testament into the text of Catholic Epistles, representing the most recent scholarly research in establishing the Greek text.
Aland, K., Aland, B., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (2012). Novum Testamentum Graece (28th Edition, Lk 22:63–65). Deutsche Bibelgesellschaft.
Apparatus
The Novum Testamentum Graece is the basis for nearly every modern Bible translation. Used by scholars, pastors, students and translators, the Nestle-Aland Novum Testamentum Graece is the standard and globally preeminent critical edition of the Greek New Testament. The 28th edition includes fundamental revisions for better clarity and usability.
Nestle, E., & Nestle, E. (2012). Nestle-Aland: NTG Apparatus Criticus (B. Aland, K. Aland, J. Karavidopoulos, C. M. Martini, & B. M. Metzger, Eds.; 28. revidierte Auflage, p. 280). Deutsche Bibelgesellschaft.
Translation
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
63 Now the men who were holding Jesus in custody were mocking him as they beat him.
64 They also blindfolded him and kept asking him,
“Prophesy! Who is it that struck you?”
65 And they said manyotherthings against him, blaspheming him.
Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Lk 22:64–65). Lexham Press.
Composite Gospel
321: The council of religious leaders condemns Jesus
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
Exegesis For a correct understanding of these verses it should be noted that the mocking and beating related in v. 63 are understood to be going on in v. 64. The latter represents as it were one specific moment in the events related in v. 63.
hoi andres hoi sunechontes auton ‘the men were holding him in custody’.
sunechō ‘to hold in custody’, ‘to guard’.
enepaizon autō derontes lit. ‘mocked him beating (him)’ with auton understood. derontes (cp. on 12:47) may refer to the same act as enepaizon (cp. Phillips), or to a separate act (cp. RSV), preferably the latter,
(v. 64) kai perikalupsantes auton epērōtōn legontes ‘and after blindfolding him they asked him’. epērōtōn in the imperfect tense may be iterative.
perikaluptō (‡) ‘to cover’, ‘to conceal’, here with personal object, ‘to blindfold’, probably with a cloth.
prophēteuson, tis estin ho paisas se ‘prophesy, who is it that struck you?’. For prophēteuō cp. on 1:67. Here it may be used in an ironical sense (‘Play the prophet! Who is it …’, Jerusalem, cp. NEB) or in a less specific meaning, viz, ‘to tell what one cannot see’ (cp. TH-Mk on 14:65) ‘preferably the former.
Translation For mocked him see on 14:29, for beat him, i.e. struck him repeatedly, probably with fist or stick, cp. N.T.Wb./15.
(V 64) Blindfolded him, or ‘covered his face/eyes/head’.
Prophesy. Where an ironical use of the verb or the cognate noun (see on 1:67, 70) is undesirable one may shift to a more generic term, cp. “guess’ (TEV, similarly Shona 1966, Colloquial Japanese), ‘make known’ (South Toradja, Trukese). Phillips combines the two solutions, “Now, prophet, guess who …”.
Exegesis kai hetera polla blasphēmountes elegon eis auton ‘and they said many other insulting things with regard to him’. blasphēmountes and elegon are to be taken together.
blasphēmeō (cp. on 12:10), here of one human being towards another, ‘to revile’, ‘to inflame’, ‘to insult’.
Translation Spoke many other words against him, reviling him, or, ‘to revile him, or, with which they reviled him’; or ‘said many other insulting things at his expense, or, to his discredit’. For to revile see on 6:22.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
14:3will come again Jesus is describing an event that will occur after His ascension to God’s heavenly abode (v. 2). Consequently, this refers to His return to earth, not His resurrection.
you may be also Refers to Jesus’ followers living with Him in God’s heavenly dwelling place.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 14:3). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Loving one another perfects God’s love by allowing others to see it. The Spirit is the guarantee that we abide in him and he in us. Abiding comes with the profession that Jesus is the Son of God. John testifies to seeing that the Father sent the Son to be the Savior of the world. This is how we know God is love and abide in it.
4:13 God abides in his people and his people in him. Mutual abiding is certain because he has given them the Holy Spirit.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
8:1 And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.
2 Devout men buried Stephen and made great lamentation over him.
3 But Saul was ravaging the church, and entering houseafterhouse, he dragged off men and women and committed them to prison.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
8:1–3 Luke has just set up his account of the church’s witness beyond Jerusalem with two men who are (at this point) opposites: Saul, a zealous enemy of the church (Acts 7:58), and Stephen, the Christian who has just laid down his life as a witness to Jesus (7:60). In very different ways both men motivate the church’s growth, as God continues to build His Church in spite of persecution. The story of Saul and the events following Stephen’s death act as a backdrop for the Church’s efforts and Saul’s later, changed life (ch. 9).
8:1his murder Saul’s support for the council’s vicious treatment of Stephen anticipates his passionate hatred for the Church (vv. 3; 9:1–2; Gal 1:13–14).
of Judea and Samaria The persecution scatters believers beyond Jerusalem. God uses this moment to spread the gospel of the salvation Jesus offers and His lordship (Acts 1:8).
except the apostles Since at this point the Church is centered in Jerusalem and the persecution is so intense there, the apostles remain there to continue to lead and support the Christian community.
8:3house after house The early Christian community gathered for worship and meals in homes, likely the large residences of wealthy converts (compare 2:46; 5:42; 20:20).
both men and women Saul pursued Christians without mercy or discretion.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 8:1–3). Lexham Press.
Cross References
The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.
1And Saul. This clause evidently belongs to the conclusion of the preceding chapter; there is scarcely a worse division of chapters than this. ch. 7:58; 22:20.
Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 88). Samuel Bagster and Sons.
Commentary
Acts unfolds the incredible story of how God brought the good news of salvation to the world. As an historical treatise, Acts describes the establishment and growth of the early church; as a biographical treatise, it focuses primarily on Paul’s ministry. Luke gives us a glimpse into the first-century and the rise of Christianity, making references to buildings, customs, cities, the role of women in the early church.
8:1. New Testament scholars do not agree on what role Saul actually played in the death of Stephen. Luke did not feel it important at this point to explain in detail. He simply reported that Saul was there and approved of the stoning.
Luke in his wonderful writing style carries us through the narrative of Acts with an amazing smoothness when we consider that journalism represented a second avocation (after historian) for this medical doctor. Here he created a bridge from martyrdom to persecution and from martyrdom to evangelism.
In this verse we encounter the first use in Acts of the word persecution. It is likely that the persecution was aimed primarily at Hellenistic Christians in Jerusalem. They already suffered from cultural discrimination in the local Jewish community. Now with Stephen’s blatant “heresy” and the public act of killing him, opponents of the gospel may have felt they found a vulnerable point in the church—Greek-speaking Jewish Christians.
This would explain two important aspects of Luke’s message in Acts. First, the apostles are able to remain at Jerusalem, a point he makes briefly but which serves us immeasurably in understanding this persecution.
Second, in chapter 11 we shall discover a continuation of the narrative from 8:4 and see that these scattered Christians felt comfortable in proclaiming the gospel to Gentiles, a characteristic more likely of Hellenists than Hebraic Christians. This scattering shows God’s hand working through evil persecutors to disperse his people into places he wanted the gospel to reach.
8:2–3. Note another Lucan contrast—Godly men … but Saul. Luke clearly wants us to understand that Stephen was deeply loved by his brothers and sisters in the Jerusalem congregation. In contrast to this wild zealot of a Pharisee named Saul, they mourned with broken hearts for their fallen comrade. The word translated “godly” is eulabes, used of Simeon in Luke 2:25 and also to describe devout Jews open to the gospel at Pentecost in Acts 2:5.
Does this persecution find single focus in one destructive personality? Yes, Saul of Tarsus. Saul did not just persecute the church: he began to destroy it. The word for destroy is used of wild boars in the Greek text of Psalm 80:13. The picture here does not describe some religious administrator seated at a desk and sending others to do his dirty work.
Saul led the charge in the streets, house to house, men and women. He did not just arrest Christians; he dragged them off. The Bible fleshes out this portrait of Saul in other New Testament passages (Acts 22:4–5; 26:10–11; 1 Cor. 15:9; Gal. 1:13–14, 22–23; Phil. 3:5–6; 1 Tim. 1:13).
Gangel, K. O. (1998). Acts (Vol. 5, p. 120). Broadman & Holman Publishers.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
“We’re on a mission from God.” Whenever the Blues Brothers delivered this line, they were met with a less-than-enthusiastic reception. While they had a different “mission” in mind, their famous line summarizes Paul’s ministry, and their reception is strangely related to a pressing problem in our Christian communities today: we’re hesitant to receive those who tell us they’re on God’s mission.
When we hear this “line,” we immediately begin to ask questions inside our heads: Are they offering a critique? Making a threat? Telling us they’re pursuing a ministry role in accordance with the gifts God has given them, or that they want to be directed toward such a role?
Nearly all the godly people in the Bible were appointed directly by God or His messengers to a mission, and they were given very particular (and often unique) gifts to fulfill those missions. So when someone says they’re on a mission from God, we should respond with, “Tell me about it!” Consider passages like 2 Tim 1:1, where Paul addresses Timothy and the community he leads, many of whom never met Paul:
“Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus.”
Apostle means “sent one.” Paul was on a mission from God, and it’s because of Christ, the anointed one’s promises, that he embraces this calling. God called and gifted him to do His work and share His message. Who are we to say that God doesn’t commission people today? Of course, we should always be cautious and discerning; those in leadership must have proven their godly character and their ability to be used by God. They must also be confirmed by other godly leaders. Once this has been confirmed, we should encourage those called to a special mission. We, as believers, are called to work alongside them—to encourage them and help them serve what God, specifically, has appointed them to do.
We stumble when we think the Church is ours to lead; it is Christ’s. He is our leader and guide, and it’s by His Spirit that we will have the discernment necessary to do what He has appointed us to do.
How can you help those who are on a mission from God?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
4:8God is love Although love is an essential attribute of God, John is not making an abstract statement about God’s character. John’s point is that God can be known only through His demonstration of His love, most profoundly seen in sending His Son in the flesh as a sacrifice for humanity.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (1 Jn 4:8). Lexham Press.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
John begins with the claim that love is from God and that God is love. Therefore those who love others know God (and vice versa). God illustrates love for them by sending the Son to free them from sin. Love for one another is the way that Christians know they abide in God and God in them. The indwelling Spirit is proof of abiding and gives a Christian confidence when Jesus returns.
God is love, and love is from him. The one who loves knows God and is born of him. The response to God loving us by sending the Son to die for us is to love one another.
4:7 Love is from God. Loving one another comes from knowing God and being born of him.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
It’s not often that we take an honest look at our motivations. But it’s important to reevaluate them regularly. When our sight is not fixed on God, we might become entranced with goals that conflict with godliness. Even though we might initially be performing the right actions, our lives will start to reveal the motives of our hearts.
Paul addresses this issue within the Ephesian community, where some people were spreading conflict in order to further their own gain. And this wasn’t just a problem with the perpetrators. This “constant wrangling by people of depraved mind and deprived of the truth, who consider godliness to be a means of gain” was like poison, spreading envy and strife throughout the community (1 Tim 6:5).
To counteract this, Paul states that “godliness with contentment is a great means of gain” (1 Tim 6:5–6), but the gain he talks about is not success as we traditionally define it. Rather than financial riches, Paul presents the idea of complete contentment—of being satisfied with what we have and feeling secure in the life (both eternal and physical) with which God has blessed us (1 Tim 6:8).
This is not just a simple side issue. Paul states that “the love of money is a root of all evil” (1 Tim 6:10). When money becomes our guiding motivation, we’re very much tempted to be self-sufficient. Our motives become muddled, and we try to find our contentment in transient things. In contrast, when we’re completely satisfied in God, we won’t be tempted to conflicting motives.
Are your motives conflicted?
How do you need to readjust your motives so that you desire godliness?
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Gossip kills churches. And gossip is always painful, especially when disguised as concern. A request to “pray for so-and-so because of this thing they did” is not asking for prayer; it’s gossiping. If you know some personal detail about someone’s mishap, don’t share it with everyone—take it to God. Entire leadership structures have been wrongfully destroyed because of rumors starting this way.
Paul warns against rumors when he says, “Do not accept an accusation against an elder except on the evidence of two or three witnesses” (1 Tim 5:19). How often have we heard something and been so influenced by it that we accuse someone on the basis of that rumor? Hearing something may make it feel factual, but it’s circumstantial at best.
Although Paul is cautious, he has no tolerance for leaders who sin repeatedly, especially those sinning directly against the community. He tells Timothy to “reprove those who sin in the presence of all, in order that the rest also may experience fear” (1 Tim 5:20). The fear Paul means is a good kind; it keeps people from sinning. It’s not just a fear of getting caught, but an understanding that there are ramifications for the abuse of power or lack of godly conduct.
Paul is not creating a legalistic system here; instead, he is focusing on making people feel what God feels when they sin. They shouldn’t be consumed with guilt, but they should feel enough shame in their actions to realize that they need grace—that they need to step out of a leadership position if they misuse their power. Paul doesn’t demand that these people be cast out of the community. He requires that such leaders be reconciled to the faith community and be made an example so that others don’t do the same.
Paul’s entire framework is based on his assumption that leaders will be godly; he provided details for determining that standard earlier (e.g., 1 Tim 3:1–12). Leaders who fall short must be held accountable. And above all, leaders must be chosen wisely. If they live and conduct themselves in line with God’s work, they will have no need to fear accusations against them.
How can you help establish and support a correct leadership structure in your faith community?
How can you help stop any false accusations or gossip?
The Lexham High Definition New Testament uses a totally new approach. Instead of forcing you to do all the years of study, and to master all kinds of technical terminology, it identifies the attention-getters, suspense-builders, emphasized words and outlining signals that the original writers used, and labels them for you right in the text. Instead of just mentioning them in study notes or a commentary, they are annotated for you, giving you a wealth of information that has never been accessible before.
37 This is the Moses who said to the Israelites, ‘God will raise up for you aprophet like me from your brothers.’
38 This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us.
39 Our fathers refused toobey him, but thrust him aside, and in their hearts they turned to Egypt,
40 saying to Aaron, ‘Make for us gods who will go before us. As for this Moses who led us out from the land of Egypt, we do not know what has become of him.’
41 And they made a calf in those days, and offered a sacrifice to the idol and were rejoicing in the works of their hands.
Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 7:37–41). Lexham Press.
O.T. Quotations and Allusions in the N.T.
The New Testament depends heavily on the Old Testament. The significant metaphors, themes, and stories are used by all the writers of the New. The New Testament contains stories of prophecies and promises fulfilled in the life and work of Jesus Christ and in the work of the Early Church. Understanding the New Testament use of the Old Testament is critical for interpretation and exegesis.
Jones, D. A. (2009). Old Testament Quotations and Allusions in the New Testament (Ac 7:37). Logos Bible Software.
Cross References
The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.
Exodus 32:1–35 | When the people saw that Moses delayed in coming down from the mountain, they gathered around Aaron and said to him, “Get up, make us gods that will go before us. As for this fellow Moses, the man who brought us up from the land of Egypt, we do not know what has become of him!” So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.”…
Deuteronomy 18:15–22 | The LORD your God will raise up for you a prophet like me from among you—from your fellow Israelites; you must listen to him. This accords with what happened at Horeb in the day of the assembly. You asked the LORD your God: “Please do not make us hear the voice of the LORD our God any more or see this great fire any more lest we die.”…
Exodus 19:1–20:17 | In the third month after the Israelites went out from the land of Egypt, on the very day, they came to the Desert of Sinai. After they journeyed from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain…
Acts 3:22–26 | Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey him in everything he tells you.Every person who does not obey that prophet will be destroyed and thus removed from the people.’…
Numbers 14:3–4 | Why has the LORD brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” So they said to one another, “Let’s appoint a leader and return to Egypt.”
Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 88). Samuel Bagster and Sons.
Commentary
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Although God delivered Israel from Egyptian bondage through Moses (7:36), Stephen asserts that the Israelites rejected this Moses, who also prophesied about another prophet (7:37–38). The Israelite ancestors rejected Moses’ leadership in the wilderness, complained, and made and worshiped a golden calf (7:39–41). Consequently, God rejected them, as Amos (5:25–27 LXX) prophesied (7:42–43).
7:37 Stephen identifies the Moses whom God chose to deliver Israel from Egyptian bondage (7:34–36) as the prophet who prophesied that just as God raised him up, God would raise up another prophet for them and from among them.
7:38 Stephen further asserts that Moses (7:37), the same Moses who accompanied Israel in the wilderness together with the angel who spoke to him in the Sinai wilderness (and spoke to the ancestors), received living oracles for Israel.
7:39 Stephen asserts for the third time that the Israelite ancestors rejected Moses (7:27, 35), but this time in the wilderness, after God used Moses to deliver them (7:34–38): they rejected Moses’ authority, shoved him aside, and desired to return to Egypt.
7:40 Stephen describes why the Israelites rejected Moses’ leadership in the wilderness (7:34–39): the Israelites instructed Aaron, Moses’ brother, to construct gods that they could trust (and see) to lead them forward, since Moses was away so long that they wondered what had become of him (on the Sinai/Horeb Mount with Yahweh).
7:41 This verse describes the result of the Israelites’ instruction to Aaron (7:40): with their hands they constructed an idol in the form of a calf, to which they offered sacrifices and celebrated their craftsmanship (7:41).
The Nestle-Aland 28th Edition Greek New Testament now incorporates the text-critical insights of the Editio Critical Maior (ECM) of the Greek New Testament into the text of Catholic Epistles, representing the most recent scholarly research in establishing the Greek text.
Aland, K., Aland, B., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (2012). Novum Testamentum Graece (28th Edition, Lk 22:56–58). Deutsche Bibelgesellschaft.
The Novum Testamentum Graece is the basis for nearly every modern Bible translation. Used by scholars, pastors, students and translators, the Nestle-Aland Novum Testamentum Graece is the standard and globally preeminent critical edition of the Greek New Testament. The 28th edition includes fundamental revisions for better clarity and usability.
⸄ τρις με απαρνηση μη ειδεναι με D (l 844) (a b l)
Nestle, E., & Nestle, E. (2012). Nestle-Aland: NTG Apparatus Criticus (B. Aland, K. Aland, J. Karavidopoulos, C. M. Martini, & B. M. Metzger, Eds.; 28. revidierte Auflage, p. 279). Deutsche Bibelgesellschaft.
Translation
The International Standard Version embodies the best results of modern scholarship as to the meaning of Scripture, and expresses this meaning in clear and natural English. It is intended for liturgical and pulpit uses as well as for devotional reading, Bible study, and reading in the home. The ISV is a moderately literal translation, seeking to avoid the paraphrasing tendencies of some modern versions.
59 About an hour later another man emphatically asserted, “This man was certainly with him, because he is a Galilean!”
60 But Peter said, “Mister,26 I don’t know what you’re talking about!” Just then, while he was still speaking, a rooster crowed.
61 Then the Lord turned and looked at Peter. And Peter remembered the word from the Lord, and how he had told him, “Before a rooster crows today, you will deny me three times.”
The Nestle-Aland 28th Edition Greek New Testament now incorporates the text-critical insights of the Editio Critical Maior (ECM) of the Greek New Testament into the text of Catholic Epistles, representing the most recent scholarly research in establishing the Greek text.
Aland, K., Aland, B., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (2012). Novum Testamentum Graece (28th Edition, Lk 22:53). Deutsche Bibelgesellschaft.
NA28 Apparatus
The Novum Testamentum Graece is the basis for nearly every modern Bible translation. Used by scholars, pastors, students and translators, the Nestle-Aland Novum Testamentum Graece is the standard and globally preeminent critical edition of the Greek New Testament. The 28th edition includes fundamental revisions for better clarity and usability.
Nestle, E., & Nestle, E. (2012). Nestle-Aland: NTG Apparatus Criticus (B. Aland, K. Aland, J. Karavidopoulos, C. M. Martini, & B. M. Metzger, Eds.; 28. revidierte Auflage, p. 278). Deutsche Bibelgesellschaft.
Translation
The International Standard Version embodies the best results of modern scholarship as to the meaning of Scripture, and expresses this meaning in clear and natural English. It is intended for liturgical and pulpit uses as well as for devotional reading, Bible study, and reading in the home. The ISV is a moderately literal translation, seeking to avoid the paraphrasing tendencies of some modern versions.
50 Then one of them struck the high priest’s servant, cutting off his right ear.
51 But Jesus said, “No more of this!” So he touched the wounded man’s22 ear and healed him.
52 Then Jesus told the high priests, the Temple police, and the elders, who had come for him, “Have you come out with swords and clubs as if I were a bandit?2353 While I was with you day after day in the Temple, you didn’t lay a hand on me. But this is your hour, when darkness reigns!”24
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
17:2authority over all flesh Jesus has performed miracles and exorcisms, and He even demonstrated His power to raise someone from the dead. God also created the world through Him, which means that He is the ruler of it (1:1–3).
Adam and Eve were supposed to have authority over the earth, acting as the heirs and stewards of God’s work to bring order to chaos (see note on Gen 1:28). Since they failed by sinning, God needed to send His only Son to carry out this work. Only someone united with God—as Adam and Eve were before their sin—has the ability to righteously rule over the earth as steward (Gen 3:8; Rom 5:12–21; 1 Cor 15:22, 45).
Since God’s Son was the means of the creation work to begin with and is sinless, He is the only choice for this task. But in order to hand this authority back to humanity, Jesus must deal with the problem that kept them from carrying out this task: sin. In order for their sin to be removed, God’s Son, who is the means of creation and the sinless one, must die. This creates a direct connection between humanity and God again, and they are able to bear God’s image once more (see note on Gen 1:27; compare 1 Cor 15:49; Col 1:15; 3:10).
give eternal life Occurs through His death and resurrection (compare note on Isa 53:10). See note on John 1:4.
1:4In him was life The Word is the source of life, both physical through the creation of all things (looking back to John 1:3; compare Col 1:17) and spiritual (looking ahead to John 1:4; compare 6:35).
A punctuation issue exists between the end of v. 3 and the opening of v. 4, where the phrase “in him was life” could be read with the sentence before it. The earliest Greek manuscripts have no punctuation. Later manuscripts have added punctuation that connects the phrases: “that which has come into being in him was life.” However, the phrase “in him was life” seems to function logically as the segue connecting physical life and spiritual life through the Word as the source of life. The symbolism of physical life and death presents a powerful contrast between the new spiritual life in the Word and spiritual death, destruction, and condemnation.
the life A key word for John; it is used 36 times in the Gospel. This Gospel and other nt writings associated with John account for more than 40 percent of the total occurrences of this word in the nt. For John, Jesus’ ability to grant life to those who walked in “darkness” or “death” is the key issue at stake. Jesus has the ability and authority to do so because He was there in the beginning when God’s creative works took place
John uses the words “life” or “eternal life” as technical terms much like the Synoptic Gospels (Matthew, Mark, and Luke) use “kingdom of heaven” or “kingdom of God” (see note on Matt 3:2). “Life” denotes salvation, the state of reconciliation, and access to the presence of God. John’s Gospel accounts for 26 percent of the occurrences of this word in the nt; the letter of 1 John has 13 occurrences, and Revelation has 17. The word occurs 135 times in the nt.
was the light of humanity John alludes to the initial act of creation involving light (Gen 1:3) and invokes the association of light with divine glory (Isa 60:19). Light is often used in the ot as a metaphor for salvation and spiritual awakening (see note on Isa 51:4).
Light is another key word for John (used 21 times). The light metaphor is connected to “the Word” motif (see note on John 1:1). The hymn glorifying Wisdom in the deuterocanonical Wisdom of Solomon describes personified Wisdom as reflecting the light of the divine glory (Wisdom of Solomon 7:25–26). God’s law is also described as shining light on spiritual matters (see Psa 119:105; Prov 6:23; compare the Jewish work 2 Baruch 59:2).
Light makes life possible in the physical world; Jesus is the light that makes salvation possible in the spiritual world. The light of the Word brings true enlightenment. John’s message would have resonated with Jewish audiences familiar with biblical associations with light, as well as with Greek audiences seeking enlightenment through moral philosophy.
humanity This Greek term can refer generically to the human race. That this is a reference to all humanity is made clear from Jesus’ statement in John 8:12. Compare the “light for the nations” idea in Isa 42:6; 49:6.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 1:4). Lexham Press.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
27 But the man who was wronging his neighbor thrust him aside, saying, ‘Who made you a ruler and a judge over us?
28 • Do you want to kill me as you killed the Egyptian yesterday?
29 • At this retort Moses fled Sentence and became an exile in the land of Midian, Sentence where he became the father of two sons.
30 “Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush.
31 • When Moses saw it, he was amazed at the sight, and as he drew near to look, there came the voice of the Lord:
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Stephen places Moses’ birth and call within the context of the fulfilment of God’s promise to Abraham (7:17). When a new Pharaoh who did not know Joseph arose in Egypt, he enslaved the Israelites and forced them to expose their infants to death, including Moses.
But Pharaoh’s daughter adopted Moses (7:16–22). When Moses was forty he was forced to flee Egypt after it became known that he killed an Egyptian; he settled in Midian, where he started a family of his own (7:23–29). After another forty years, God appeared to Moses and sent him to deliver Israel from Egyptian enslavement (7:30–36).
7:27 In response to his intervention (7:26), Moses was shoved aside by the brother who harmed his neighbor; he challenged Moses’ authority to rule over or judge them.
7:28 Stephen describes how the man who wronged his fellow Israelite and challenged Moses’ authority to intervene (7:26–27) asked Moses whether he planned to kill him in the same way he killed the Egyptian (7:24).
7:29 When the Israelite revealed to Moses that it was known that he killed an Egyptian (7:28), Moses took refuge in Midian as a resident alien, where he fathered two sons.
7:30 Stephen describes the next fortieth-year crisis of Moses’ life (the first was marked by Moses’ visit with his relatives and the killing of an Egyptian; 7:23–29). This fortieth-year life crisis is the appearance of an angel to Moses in a burning bush in the Sinai wilderness.
7:31 Stephen recounts Moses’ reaction to the burning bush mentioned at 7:30 and identifies the sound coming from it: Moses was amazed at the sight of the burning bush and approached it. The sound coming from the bush was identified as Yahweh’s voice.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
When I locate a problem, I often fixate on it. I think that if I analyze it enough, I can solve it. This is a problem when I come to difficult issues that require someone else’s expertise. Stubbornly, I want to figure out the problem myself. I want to be self-sufficient. When God is the only one who can solve my problem, I’ve just created an impossible scenario.
When the psalmist hit troubling times and questioned the things that were accepted truths in his life, he didn’t seek his answer from anyone but God.
When he felt far from God and questioned all he had taken for granted, the questions he asks are close to those in our own hearts: “Why God? Have you removed your favor?” (Psa 77:7).
“Has your steadfast love ceased forever?” (Psa 77:8).
It would have been tempting to dwell on his personal experiences to answer these questions. But instead, the psalmist turns to study God’s redemptive work. This seems counter-intuitive to us, but we find this practice throughout the psalms. Why doesn’t the psalmist simply address the problem at hand? He knew that to understand God’s work in the present, he had to look to the past.
He had to consider God’s work in humanity—His wonders of old, mighty deeds, holy ways, and power among the peoples. Ultimately, though, the psalmist looks to God’s work of redemption in the exodus from Egypt. He needed a backward glance—a look at God’s faithfulness to His people in the past.
We have an even greater redemptive story than the exodus. When things seem to go wrong, when we question God’s plan for our life, we can look back to Christ’s work on the cross. We’re not leaving our story for another one when we do this; instead, we’re acknowledging Christ’s ongoing work in our lives through the Holy Spirit. His work sets our entire life in perspective.
When life seems complicated, don’t try to be self-sufficient. When your emotions dictate otherwise, take a backward glance at the cross and reckon in your mind and heart what is already true of God’s love for you. There has never been such a testament of His love. Then take a faithful step forward, trusting in Him.
How are you trying to be self-sufficient?
How are you taking a backward glance at the cross and stepping forward in faith?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
2:13–25 In this section, Peter appeals to Christ’s submission to proper authorities (both God the Father and human institutions) to encourage his readers to do the same. By submitting to authority, they will maintain an honorable reputation, which will keep them from being a hindrance to people coming to Jesus (1 Pet 2:12).
Peter is not suggesting that they acquiesce to the injustice of a ruler or nation, but instead, when it does not compromise faith or the principles of Jesus, to obey a country’s laws and its leaders. This is passive resistance, akin to Jesus’ actions while on trial (Matt 26:57–68; John 19:1–16; compare Isa 53:7).
2:13for the sake of the Lord A proper Christian response to authority reflects positively on Jesus. For the sake of Christ’s reputation, believers should be submissive—just as Christ was during His trial and crucifixion (compare Rom 13:1 and note).
a king as having supreme authority A reference to the Roman emperor. Peter’s readers should submit to the emperor’s rule, but they must not worship him (compare Matt 22:21).
2:14to governors Local officials who rule on behalf of the Roman emperor and represent Roman imperial power in the region.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
12:46–50 Jesus’ direct opposition to the religious establishment of His day drew the attention and concern of His family. Here, Jesus defines His extended family as those who do the will of His heavenly Father.
12:50my brother and sister and mother Jesus is not negating the importance of the natural family, but He is emphasizing the greater importance of the spiritual family. Commitment to Jesus and His cause is a higher loyalty than familial loyalty.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Mt 12:50). Lexham Press.
The visit of the Magi, the Sermon on the Mount, the Great Commission: these are only a few of the well-known passages in Matthew’s Gospel. Yet it begins with a list of unknown names and apparently irrelevant ‘begettings’. The early church may have placed Matthew first in the New Testament because it provides a Christian perspective on the relation between the church and the Jews
48–49. Jesus’ words have been taken to imply a lack of proper respect for his mother; but see his remarks on the subject, 15:3–6. The point here is, as in 10:34–37, that there is a tie which is closer even than that of family.
50. The disciples (v. 49) who are thus privileged are described as whoever does the will of God. The emphasis, as in 7:15–27, is not on intellectual assent but on practical obedience; that is the essence of discipleship, and here, as in 7:21–23, it is the test of the reality of a relationship with Jesus.
Here then, in contrast with the various wrong responses to Jesus set out in chapters 11–12, is the response for which he looked, and the section closes with Jesus, rejected by most of ‘this generation’, surrounded by the select group of the true family of his Father in heaven
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
“I am setting before you this instruction, Timothy my child, in accordance with the prophecies spoken long ago about you, in order that by them you may fight the good fight, having faith and a good conscience, which some, because they have rejected these, have suffered shipwreck concerning their faith” (1 Tim 1:18–19).
Paul had experienced being shipwrecked multiple times in his life, and in this passage, he metaphorically ascribes his experience to that of people who turn from faith in Christ. The imagery of being shipwrecked captures the spiritual state of aimlessness that results from a misguided conscience—one that isn’t grounded in faith. Among those who experienced this shipwreck were Hymenaeus and Alexander, former believers who became blasphemers. They had known the truth of Jesus but were now publicly opposing it (1 Tim 1:20).
Paul admits he had once been a blasphemer himself, but he was “shown mercy because [he] acted ignorantly in unbelief” (1 Tim 1:13). In contrast, Hymenaeus and Alexander blasphemed deliberately by turning from the faith and opposing Paul, even though they knew about God’s grace through Christ.
In Psalm 73, the psalmist uses similar imagery when describing those who wickedly turn from God: “abundant waters are slurped up by them.” The psalmist’s line captures the attitude of these wicked people. They ask mocking questions: “How does God know?” and “Does the Most High have knowledge?” (Psa 73:11). Although they acknowledge God’s presence on some level, they fail to respond. They act in deliberate disobedience.
Following God isn’t optional in either big or small decisions. Paul warns Timothy that this “fight” includes making daily choices that align with faith and a good conscience. Certainly we will fail in following Him—that’s precisely why we need His grace so badly. But deliberately acting against what we know, when we’re aware of His grace, will only result in being shipwrecked.
Are you making deliberate decisions against following God?
How has this harmed your relationship with Him?
How can you align with His expectations for your life?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:18the breadth, and length, and height, and depth Evokes the boundless nature of Christ’s love.
3:19surpasses knowledge The love of Christ is beyond human comprehension.
fullness of God This could refer to the blessings of God (1:3–8) or to His perfection and completeness. Compare note on Col 1:19.
Note
1:19all the fullness to dwell in him Refers to God being fully present in Christ, parallel with Paul’s statement in 2:9. Consequently, Christ is sufficient for the Colossians’ salvation
This phrase echoes the glory of God filling of the tabernacle (Exod 40:34). In the ancient world, people believed that deities lived on high places such as mountains (see note on Gen 11:3).
For example, when the Israelites entered the wilderness, God met them on a mountain (Exod 19:3). But God did not stay on the mountain; He instructed the Israelites to build a tabernacle—a dwelling place for Him to live among His people (Exod 25:8).
God came down and filled the tabernacle with His glory as a sign of His presence among them (Exod 40:34). The prophet Isaiah interpreted this cloud of glory as the Holy Spirit (Isa 63:11). This gracious act was God’s extension of friendship to the Israelites (compare Exod 33:11).
The Gospel of John describes Christ as the tabernacle or the dwelling of God (John 1:14)—an allusion that demonstrates the continuity between God’s presence among the Israelites and His presence in the person of Christ.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Eph 3:18–19). Lexham Press.
The Lexham Research Commentary is your starting point for study and research. It surveys all the relevant literature on a passage and brings the summary back to you. This guide summarizes a broad range of views on a particular passage—views you may or may not agree with, but in all cases, views you will encounter as you critically study the text.
The Fullness of God
In Ephesians 3:19 Paul prays that his readers’ knowledge of Christ’s love will result in their being filled (plēroō) with “the fullness of God” (to plērōma tou theou). The term plērōma appears in various ways in the nt, though it occurs most often in Paul’s letters. It is used in a simple sense to describe the amount of bread in the 12 baskets in the story of Jesus feeding 5,000 (Mark 6:43).
In Romans, Paul anticipates Israel’s resistance to the gospel will continue until “the full number of the Gentiles” (to plērōma tōn ethnōn) joins the people of God. Paul also refers to love as the “fullness” of the law (Rom 13:10). Paul writes that the birth of Christ occurred when the “fullness of time” (to plērōma tou chronou) came (Gal 4:4). And Colossians 2:9–10 contains a similar phrase with reference to Christ—“the fullness of deity” (to plērōma tēs theotētos).
Paul’s use of plērōma, along with its related verb plēroō, in Eph 3:19 raises several interpretive possibilities. The expression “the fullness of God” may express an ideal hope that the believer will one day be filled with the holiness and perfection of God.
Alternatively, it may refer to a believer growing to full maturity in Christ, or it may describe the spiritual blessings God grants believers in the heavenly places (Eph 1:3). Among several additional possible interpretations, Lincoln (1990, 214) argues that plērōma refers to God’s “presence and power, his life and rule,” which is immanent in creation and mediated in the believer’s life through the Spirit.
• Arnold maintains that “the fullness of God” is coextensive with the presence of the Holy Spirit. Arnold reads Ephesians 3:19 in light of the use of Isaiah in the affirmation of Eph 2:11–12: “The Lord is near.” Accordingly, Paul’s prayer in Eph 3 is that believers will experience the divine presence in its full measure.
• Paying close attention to the preposition eis (“to”) in Eph 3:19, Best argues that believers are not filled with the fullness of God in a direct sense. Rather, Best suggests, believers are filled with the same thing that fills God Himself: His love. He compares this to Paul’s later exhortation to imitate God, which comes in a context of love (Eph 5:1–2).
• Carson paraphrases being “filled up to all the fullness of God” as Paul saying “be all that God wants you to be.” He cites Ephesians 4:12–13 and explains that “the fullness of God” refers to spiritual maturity. According to Carson, this passage (Eph 3:14–19) implies that believers cannot be spiritually mature unless God’s power enables them to grasp the unfathomable dimensions of Christ’s love.
• In his dictionary article on Paul’s use of plērōma language, Lim suggests Eph 3:19 refers to believers’ growth until they reach the fullness of God. He examines the term in Eph 1:22, where it refers to the Church as “the fullness of Christ.” In Lim’s view, this refers to the Church being filled by Christ. He also addresses Eph 4:13, where the term describes the “full realization of the unity of all believers in Christ.”
• O’Brien interprets “the fullness of God” in terms of divine holiness since God and Christ are the standard for believers. As believers are filled with God’s presence, they will receive the full measure of spiritual maturity.
• Snodgrass, noting the close connection of this passage to Col 1:19 and Col 2:9, interprets “the fullness of God” as a description of how God makes His presence and power known to believers as they are made full by Christ and His love. Citing Colossians 2:9–10, he writes, “God’s fullness dwells in Christ and in him Christians are made full.” Snodgrass points out that Eph 5:1–2 expresses this same thought as an imperative.
• Thielman reads Ephesians 3:19 with Eph 4:13, where Paul refers to “the fullness of Christ.” He therefore argues that Eph 3:19 envisions believers maturing until they reach the fullness for which God created them—that is, the perfection of God.
Brown, D. R., Custis, M., & Whitehead, M. M. (2013). Ephesians (D. Mangum, Ed.; Eph 3:19). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
In our developed world, we don’t consider famines very often. If there were a famine in our lands, we could navigate through it because of our importing infrastructure. This isn’t the case for the developing world: famines mean walking miles to find food and water, and often dying or suffering terrible violence just to stay alive. (Currently there are two major famines in Africa bringing these desperate situations to life.) When I used to read about famines in the Bible, I thought of hunger, but I didn’t necessarily think of pain and persecution. Now that I’m more aware of what’s happening in the world, stories of famine in the Bible are very vivid for me.
Consider Naomi, whose husband died during a famine, and the pain she must have felt over that loss and the loss of her two sons (Ruth 1:1–7). She was left with her daughters-in-law. As widows, they were completely desolate. Women were considered a lower class at the time; they could not own property and could not provide for themselves in an agriculturally based society. When I see photos of hurting women in the Horn of Africa, I’m reminded of Ruth and Naomi.
I think this is what the Bible is meant to do. We’re called to read it historically and culturally. But we’re also called to read the Bible with a sense of urgency about what’s happening in our world today. We know there is no end to extreme global poverty and unnecessary pain. We can’t rightfully imagine that those of us who have resources and who can help will have stepped up to eradicate these issues. But we can make the biblical story our story. We can feel their pain and think as they think. And we can act. Imagine God showing providence in your life like He did Ruth’s and Naomi’s, and then help those who need you.
What can you do today to make a difference in the life of a person living in extreme poverty?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
2:1–15 In this passage, Paul counsels Titus on how he should minister to various people groups within the church community—older men (Titus 2:2), older women (v. 3), younger women (vv. 4–5), younger men (v. 6), and slaves (vv. 9–10). The overarching concern in these instructions is the need for believers to live with self-control and godliness in the household and the church.
2:13blessed hope Refers to the anticipation of the return of Jesus Christ.
appearing Refers to the second coming of Christ (compare Titus 2:11).
our great God and Savior Jesus Christ This designation identifies Jesus with God. See note on 1 Tim 1:1.
2:14who gave himself for us Refers to Christ’s violent and sacrificial death (compare Gal 1:4; Eph 5:2; 1 Tim 2:6). Paul reminds the believers in Crete of the price and purpose of God’s redemption.
he might redeem The Greek word used here, lytroō, means “to release” or “set free,” especially from slavery (compare Titus 2:9 and note; 1 Pet 1:18).
good deeds Refers to deeds done for the benefit of others (see 1 Tim 5:10, 25; 6:18). Good deeds are not a means to salvation; rather, they are the appropriate response to God’s redemptive work in Christ (Titus 2:11–14). Compare 2 Cor 9:8; Eph 2:10.
apostle One commissioned for a particular task and given the authority to carry out the task. Having appointed Timothy as leader of the churches in Ephesus, Paul refers to himself as an apostle to remind those under Timothy’s leadership of his authority. See note on Rom 1:1.
the command Jesus commissioned Paul as an apostle (Acts 9:3–6). Paul often appeals to His appointment from God to demonstrate his apostolic credentials (e.g., Rom 1:1; 1 Cor 1:1; Gal 1:15–16). Therefore, God is the source of Paul’s authority. If those under Timothy’s leadership reject this instruction, they ultimately reject God—not just Timothy.
God our Savior In the ot, the Israelites referred to God as “Savior” (Deut 32:15; Psa 27:9; Hab 3:18)—a title that emphasizes God as the source of salvation.
hope Describes a confident expectation of God’s promises, not a wishful expectation. Paul refers to Christ Jesus as the believers’ hope because His resurrection means believers also share in His life (see 1 Cor 15:13–19).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Tt 2:13–14). Lexham Press.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:17 Paul restates the prayer’s central appeal, identifying the presence of Christ with the empowerment of the Spirit (Eph 3:16). Just as the Church is becoming a holy temple for God (2:21–22), so the individual believer receives the presence of Christ (compare Gal 2:20).
may dwell The Greek word used here, katoikeō, carries the sense of residing permanently.
in your hearts The heart in ancient Greek and Jewish thought represents the essential aspects of existence and identity: the inner being, will, and intelligence.
firmly rooted and established Paul uses these two metaphors—one agricultural (“rooted”) and the other architectural (“established”)—as a reminder of the stability that Christ provides. Paul’s ultimate hope is that the indwelling presence of Christ will deepen the believers’ experience of God’s love.
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
12 And they stirred up the people and the elders and the scribes, Sentence and they came upon him and seized him Sentence and brought him before the council,
13 and they set up false witnesses who said, “This man never ceases to speak words against this holy place and the law,
14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us.”
15 And gazing at him, all who sat in the council saw that his face was like the face of an angel.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
6:13false witnesses These witnesses and their accusations are reminiscent of those brought forward in Jesus’ trial (Mark 14:56–58).
6:14will destroy The witnesses twist Stephen’s words about Jesus and His work. Jesus never claimed He would destroy the temple (compare John 2:19–21); He did, however, predict its destruction (Mark 13:1–2), which took place in ad 70. He also did not claim to overturn the law, but to fulfill it (Matt 5:17).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 6:13–14). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
I’ve excelled at regret. When I’ve dwelt on the wrongs I committed against other people and my offensive rebellion against God, I lost my focus. It’s difficult to be confident in our righteousness through Christ when we go through these periods.
In Philippians 3:12–14, Paul offers both hope and advice for these times based on his own experience: “But I do one thing, forgetting the things behind and straining toward the things ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.”
Paul looks forward to being with God in fullness and experiencing the fruits of his labor for the gospel, so he presses “toward the goal.” He emphasizes that we need to forget the “things behind.” Paul would have known the need for this. As a zealous Pharisee, he had persecuted the early church, counting himself the foremost of sinners (1 Tim 1:15).
Does forgetting imply that we act as if our failures never occurred? Not necessarily. We should seek forgiveness from others whenever possible. But it’s dangerous to dwell on the failures—to live in regret. In fact, we belittle Christ’s sacrifice if we purposefully or knowingly live in fear and guilt. He has paid for our sins and given us new life, and that means handing over our imperfections for Him to bear.
Paul swiftly moves from forgetting to “straining toward the things ahead, [he says,] I press on” (Phil 3:14). We are called to a new life in Christ, and this should be our focus. We will experience this, and we will know the complete fulfillment of this reality when He comes again. In the meantime, we can move forward without being crippled by our sins.
How are you caught up in your past mistakes?
How can you seek help from God during these times while trusting in His forgiveness?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
8:12I am the light of the world This is the second metaphorical “I am” statement used by Jesus. See 6:35 and note (compare 1:4 and note).
darkness The antagonism between Jesus and the Jewish religious leaders is cast as a battle between light and darkness (see 1:5; 3:19–21).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 8:12). Lexham Press.
Welcome to the Divine Council Worldview Podcast, where hosts Ronn Johnson and Mike Chu honor the legacy of their late friend and colleague Dr. Michael S. Heiser (author of the best-selling book The Unseen Realm). Our interest is the Bible,
Show Notes
This episode finds Ronn and Mike discussing Genesis 6-9, which begins with that odd story of the “sons of god” producing nephilim through human women (6:1-4). They agree with early Christian and Jewish tradition in viewing this story as an intense divine rebellion which led to God’s decision to destroy the world with a flood.
They consider what this account might mean to the larger narrative of the Bible, admitting in the end that we are left with many unanswered questions.
Their conversation then notes how Noah’s righteousness (taken to be his simple worship of the creator God) is compared to the corruption that had overrun humanity. The episode concludes with an overview of the year-long journey that Noah’s family took on the ark, comparing this Genesis account with similar flood records in other ancient Near Eastern cultures. At least one objective becomes evident as this story ends: God is starting over, now with a new Adam named Noah.
“It is a special pleasure to introduce R. T. (Dick) France’s commentary to the pastoral and scholarly community, who should find it a truly exceptional—and helpful—volume.” So says Gordon Fee in his preface to this work. France’s masterful commentary on Matthew focuses on exegesis of Matthew’s text as it stands rather than on the prehistory of the material or details of Synoptic comparison.
28–32 See introductory comments above on why Matthew may have added this rider to the story as told by the other evangelists. That Jesus has authority to share with someone else his miraculous ability to walk on the water adds a further dimension to the supernatural power he has already displayed.
But the focus of this story is on Peter, who displays a characteristic mixture of attitudes: he will not attempt the walk without Jesus’ direct instruction but given that instruction he is unable to carry it through because he lacks the necessary faith. Desire to emulate Jesus’ miracle conflicts with the experienced fisherman’s realistic assessment of the risk (“when he saw the strong wind”).
The text as printed above suggests that at first Peter was successful in walking on the water and had already reached Jesus when he ran into trouble. But the alternative reading (“to come” instead of “and came;” see p. 566, n. 4) would express intention rather than actual achievement. In that case it has been suggested that the preceding aorist verb “walked” might be taken not so much as a simple statement of fact but rather as an “inceptive aorist,” so that the whole clause would mean “stepped onto the water intending to come to Jesus.”
On such a reading the attempt was a failure from the start, and Jesus had to rescue Peter as soon as he was in the water.15 But the “inceptive aorist” normally denotes the beginning of a continuing state rather than a failed attempt;16 the desired sense would have been better expressed by an imperfect, which often means “tried to.” Most interpreters, whichever reading they adopt in v. 29b, agree that we are intended to see Peter’s attempt as initially successful, until doubt overcame him.
The verb for “doubt” will recur in 28:17, its only other use in the NT. We shall note there that it denotes not so much a theological uncertainty or unbelief, but a practical hesitation, wavering, being in two minds. Peter’s problem was not so much lack of intellectual conviction as the conflict between the evidence of his senses and the invitation of Jesus.
To be “faithless” is (as in 6:30; 8:26) to lack the practical confidence in God and/or Jesus which is required in those who seek his supernatural provision. But here, as in 8:26 (note the same urgent appeal, “Lord, save!”), Jesus overrides that lack of faith, and saves Peter17 as he had saved the “faithless” disciples in the previous storm.18 The sudden dropping of the wind echoes the conclusion of that previous story.
Footnotes
4 Alternative readings, both well supported, have καὶ ἦλθεν, “and came,” or ἐλθεῖν, “to come;” the latter predominates in the later MSS, and may be a correction to indicate that the walk was not the complete success which “and came” suggests. See comments below on how these readings might affect our understanding of the incident.
15 So Tasker, 145–146.
16 Standard examples of the “inceptive aorist” are ἐβασίλευσεν, “became king,” ἐσιγήσεν, “fell silent.” See BDF 318 (1), 331.
17 As an experienced fisherman, presumably Peter could swim (cf. John 21:7), so that all he was threatened by was a wetting (apart from “loss of face”). But perhaps we are intended to envisage the storm conditions as too severe even for swimming?
18 It is possible that Jesus’ “stretching out his hand” to save Peter from the water is a deliberate echo of God’s action as described in Pss 18:16; 144:7, thus adding to the impression that in walking on the water Jesus is acting as God acts in the OT (see introductory comments above). So Gundry, 300.
France, R. T. (2007). The Gospel of Matthew (p. 570). Wm. B. Eerdmans Publication Co.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
26:3You will protect a firm inclination in peace, in peace The righteous can count on peace instead of war, destruction, and judgment as long as they continue to trust in Yahweh. Judgment came because they did not fully trust in Yahweh
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Is 26:3). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
May 5: Believing in the Impossible Judges 8:1–9:21; Philippians 2:12–18; Psalm 67:1–7
Too often, we’re cynical about circumstances. When people come to us for advice, we want to list all the reasons why they shouldn’t take a certain course of action. We want to dissuade them. But what if we had a little faith instead? In Judges, we find someone who is surprisingly idealistic. When the men of Ephraim oppose Gideon, he says, “What have I done now in comparison to you?
Are not the gleanings of Ephraim better than the grape harvest of Abiezer? God has given into your hand the commanders of Midian, Oreb, and Zeeb. What have I been able to do in comparison with you?” (Judg 8:2–3). Gideon cleverly couches his request in the middle of compliments; he places positives on either side of it. He wins back their favor: “And their anger against him subsided when he said that” (Judg 8:3).
Gideon’s motives were flawed, theologically or interpersonally, but his actions do teach us something fascinating. People often want to be told that they can accomplish the impossible. Those who believe in the impossible can often accomplish things that others can’t. Of course, Gideon was audacious; he and the men from Ephraim could have been crushed by these warring nations of mightier strength and military intelligence. Surprisingly, in this circumstance, he succeeded (Judg 8:15–17).
We shouldn’t necessarily look to Gideon as a shining example (he makes lots of mistakes). But this incident is a reminder that we need to carefully consider our interactions with those we influence. What if we chose to be encouraging? What if we didn’t default to cynic mode? When someone comes to you for advice, consider the work that God might be working in that person. If He deems that they are worthy, they will accomplish their work—even if everything looks bleak at first.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
4:2alert The Colossians must stay alert for false teachings that contradict the gospel message (Col 2:8). Jesus gave His disciples a similar warning prior to His arrest (Mark 14:38).
3:15Paul commands the Colossians to express gratitude for the things they have and the people in their lives. Gratitude is a safeguard against grumbling and complaining, both of which can ruin a community.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Col 4:2). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives
This Christian maxim is a well-meaning attempt at putting our difficult times into perspective. It holds the view that God knows our weaknesses and knows when we can’t measure up to a challenge. But if we’re going through trials, this same saying can be debilitating when we feel that we can’t possibly handle a situation.
The psalms often describe circumstances that leave the nation of Israel hopelessly struggling and helplessly in need of God:
“For you have tested us, O God; you have tried us as silver is tried. You brought us into the net; you placed a heavy burden on our backs. You let men ride over our heads. We went through fire and through water, but you have brought us out to the place of abundance” (Psa 66:10–12).
Israel doesn’t often “handle” situations very well. Throughout its history, the nation chosen by God repeatedly rebelled against Him. Only when God gave them over to their enemies and they suffered through trials would they cry out for deliverance. Only when they stopped relying on themselves or foreign gods to sustain them would He come to their rescue.
It may be that God does give us more than we can handle. But this is actually—perhaps strangely—a source of comfort. If we could handle every circumstance, we’d never reach the end of our self-reliance. And it’s only when we get to the end of ourselves that we realize how much we desperately need Him.
Our trials give us hope. The people of Israel were “tried as silver is tried” (Psa 66:10). Just like them, we’ll be purified by fire. We will go “through fire and through water,” a process by which He makes us more wholly devoted to Him. And His work will bring us through “to the place of abundance” (Psa 66:12).
His faithfulness to us, even when we’re unfaithful, is reason to praise Him. And this is precisely the psalmist’s response: “Blessed be God, who has not turned aside my prayer, or his loyal love from me” (Psa 66:20). We see God’s perfect love for us in Jesus, who was obedient when we couldn’t be and suffered so we wouldn’t have to (Phil 2:5–8).
Do you think you can handle the troubles in your life? How can you see God’s faithfulness to you, even when you’re going through difficult circumstances?
Today’s devotional discusses the idea that God doesn’t give us more than we can handle, but in reality, trials and challenges can be too much for us to handle on our own, leading us to rely on God.
It compares these struggles to the hardships faced by the nation of Israel and emphasizes the importance of realizing our need for God. It concludes by highlighting God’s faithfulness and the positive impact of trials, ultimately leading us to a place of abundance.
The message encourages us to reflect on God’s faithfulness during difficult times.
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
Acts 5:38–42 (HDNT (ESV)) 38 So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail;
39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice,
40 and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go.
41 Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name.
42 And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
5:38keep away In light of the pattern set by earlier failed revolutionary movements, Gamaliel advises the leaders not to intervene. That is their safest route, in his opinion, regardless of God’s position toward the new Christian movement.
5:40beat The Greek word used here, derō, probably refers to flogging with no more than 40 lashes (see Deut 25:3).
name of Jesus The council again focuses on suppressing the apostles’ proclamation of the good news about Jesus, His resurrection, and the forgiveness and new life God grants to those who trust in Jesus (compare 4:7, 18).
5:41rejoicing Intimidation and physical violence do not deter the apostles. Instead, they find joy in being found worthy to suffer for Christ’s sake (compare 1 Pet 4:12–16)
5:42they did not stop The apostles do not falter in pursuing the mission Jesus has given them despite increasing danger from the religious leaders.
Chairō was often used at the opening of a letter as a formal salutation (e.g., Jas 1:1). Letters embedded in the book of Acts open with the author’s charein (“greetings”) to the recipients (Acts 15:23; 23:26).
Chairō was also employed as a formalized greeting when meeting someone in a public place (e.g., Matt 28:9). The term chairō, as an expression of wellbeing or gladness, characterizes Zacchaeus’ welcome of Jesus into his house—he received Him “gladly” (Luke 19:6). Jesus is mocked with the term, often translated as “hail” (Matt 27:29). The recipients of 2 John are warned not to offer charein to those espousing heretical doctrine—to do so means becoming partners with them in their evil deeds (2 John 10).
When the good news is preached and received, those who believe are filled with chairō (Acts 8:39). John the Baptist compares his joy to that of the friend of the bridegroom at the coming of Jesus, who is the fulfillment of his chairō (John 3:29). The word describes the father’s desire to celebrate and “rejoice” because his prodigal son returned home (Luke 15:32).
One can express chairō during certain present trials and afflictions because after suffering there will be a day when they will be vindicated by Christ (1 Pet 4:13). It is also an appropriate response because trials are the means to Christian maturity (Jas 1:2–4). Jesus comforted His disciples on the night of His betrayal, telling them that He would be taken away, but that they would see Him again; and when they saw Him, their grief would turn to chairō (John 16:16–22).
Chairō often will result in a response of worship. It represents the proper attitude following the culmination of a sequence of events, ending in praise, suggesting the praise not only expresses chairō, but also completes the enjoyment that is experienced. Those who witnessed Jesus’ miracles should also experience rejoicing (chairō; Luke 13:17; 19:37). According to Jesus, a person should “rejoice” (chairō) at one’s name being written in heaven (Luke 10:20). Praise can also be expressed at the arrival of the marriage of the Lamb recounted in Revelation (Rev 19:7).
Even Jesus experiences chairō. He praises the Father because of the generous revelation God gave to the disciples (Luke 10:21). In his farewell discourse, Jesus exhorts His disciples to rejoice (chairō) at His departure since He will be with the Father (John 14:28).
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
When I go through difficult circumstances, I want the end. I’m so focused on escape and overcoming that I barely think about what God might be teaching me through that experience. And I’m certainly not thinking about how He might be using me to witness to others.
Paul was on a completely different wavelength. In his letter to the church at Philippi, he sets his Roman imprisonment in context: “Now I want you to know, brothers, that my circumstances have happened instead for the progress of the gospel, so that my imprisonment in Christ has become known in the whole praetorium and to all the rest” (Phil 1:12–13).
Paul wasn’t just enduring or anticipating the end of his imprisonment. He was using his experience to be a witness for Christ. His captors must have wondered: what makes a person willing to suffer like this? What makes his message worth imprisonment?
Paul’s circumstances didn’t merely create waves with those he was testifying to. Other believers were emboldened by Paul’s endurance and preached the gospel without fear (Phil 1:14).
It’s not natural to be filled with joy in the midst of difficult times. It’s not normal to have a sense of purpose when everything appears to be going wrong. We don’t expect much from ourselves or others during these times, but God wants to refine us and use us. He’s giving us a chance to display the “peace of God that surpasses all understanding”—as a testimony to Christ’s redemptive work (Phil 4:7). Are you responding?
How can you use your difficult circumstances to point others toward Christ?
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
32 And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.”
33 When they heard this, they were enraged and wanted to kill them.
34 But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outsideforalittlewhile.
35 And he said to them, “Men of Israel, take care what you are about to do with these men.
36 For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing.
37 After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him werescattered.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
Holy Spirit The work of the Holy Spirit to make the proclamation of the gospel effective and to perform miracles in the Church testifies to the reality of Jesus’ resurrection and salvation in Him.
5:33infuriated The religious leaders’ rage contrasts sharply with the enthusiastic response to Peter’s first sermon (2:37).
5:34Gamaliel A prominent rabbi and leader of the Pharisees during the nt period. Paul was his pupil (22:3).
put the men outside God intervenes through Gamaliel’s reasonableness in order to preserve the apostles’ lives.
5:36Theudas The first-century Jewish historian Josephus mentions a Theudas who led a revolt around ad 44–46 (Josephus, Antiquities 20.97–98). This places Theudas’ revolt about a decade after the events in ch. 5. It may be that there was another rebel leader named Theudas (a relatively common name) since Gamaliel is referring to events that took place before the time Josephus mentions.
5:37Judas the Galilean The Jewish historian Josephus mentions that this well-known figure led a revolt against Rome around ad 6 (Josephus, Antiquities 18.23; compare note on v. 36).
the census A census under Quirinius, the governor of Syria, in ad 6, later than the one taken around the time of Jesus’ birth (Luke 2:2).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 5:31). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
“Who will go up first for us against the Canaanites to fight against them?” (Judg 1:1).
I’ve felt this way before—wondering who will be my advocate in my time of need. It’s ironic that we are surrounded by people, and we have constant access to communication, and yet we can still feel alone. In a world of ambient noise, we’re often left feeling that no one is there to come to our aid. Most of us do have people to help us; it’s just that we’re not willing to ask for help. At all times, we have someone who will be our guide in times of distress.
Paul tells us that it is Christ “who began a good work in you [and He] will finish it until the day [He returns]” (Phil 1:6). In essence, the story of Paul and the Philippian believers’ struggles is really the same story told in the book of Judges. God’s people are at war against powers seen and unseen (Phil 3:1–4; compare Col 1:16). They feel lonely and wounded, but when they search their hearts, they see that God really is rising up to defend them. In Judges, He sends His people great advocates who go out before them in battle. In Philippians, we see Paul telling his story to a church in need of a leader so they can look to his example (e.g., Phil 1:12–25; 3:1–21). We also see Paul, time and time again, point to the greatest example: Christ (e.g., Phil 1:9–11).
In the humility of his situation, Paul sees God at work (Phil 2). When God’s people found themselves in dire circumstances, being opposed by outside forces, they saw God come to their aid (e.g., Judg 4). Christ is our advocate before God the Father, and He is our guide in this life, which can often be confusing and disheartening. God’s faithfulness in guiding and loving His people remains the same today as yesterday, but now we see an even greater manifestation of that love in Jesus.
What humbling situation are you going through? How can you hand it over to God and trust in His providence?
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
5:27–42 In Peter’s earlier speech in Solomon’s Portico (or Colonnade), he acknowledged that the people and their rulers had acted against Jesus in ignorance (3:17). Events have since escalated, and now Peter stresses that the leaders are pronouncing judgments contrary to God and His word.
5:28strictly commanded you The leaders assert their authority once more, insisting the apostles should have been loyal to them instead of to Jesus (see 4:18).
upon us Peter had testified that Jesus was crucified with the approval of the council (4:10), indicting them as accomplices in His murder.
5:29obey God rather than men Peter pits the council’s motives and judgments directly against the will of God.
5:30by hanging him on a tree The high priest had protested in v. 28 that the apostles’ preaching implied that the religious leaders were responsible for Jesus’ death. Peter now directly charges them with crucifying Jesus. His language alludes to Deut 21:22–23.
5:31Savior Jesus rescues all who trust in Him from sin and its consequences. He is given this title at His birth (Luke 2:11).
to grant repentance The ot asserts that God must intervene in the life of Israel for them to have new spiritual life (Deut 30:1–6; Jer 31:31–34). This power to intervene in the life of people, and offer salvation, is attributed to Jesus.
forgiveness Israel’s hope is based on God’s gracious forgiveness of the sins of those who believe in Jesus (compare Isa 53:10–54:3; Zech 3:8–10; 12:10–13:1).
“the act of releasing someone from an obligation”; “pardon”
New Testament Occurrences
Gospels
8
Acts
5
Paul’s Letters
2
Hebrews
2
Total nt Uses
17
English Translations
Versions
forgiveness
leb; esv; nlt; nrsv; niv
release
nrsv; nlt
freedom
niv
liberty
esv
deliverance
kjv
remission
kjv
In the Graeco—Roman world, aphesis most often had the legal sense of “release” or “pardon.” The Gospel of Luke reflects this legal connotation: Jesus claimed His mission was to aphesis (“release”) the captives and to aphesis (“liberate”) the oppressed (Luke 4:18).
Of the 17 occurrences of aphesis in the nt, 12 refer to the forgiveness of sins (e.g., Acts 5:31; Col 1:14). Only those who have admitted or confessed their sin can be granted aphesis (Acts 2:38). Those who ask for forgiveness are guilty of some offense against a party to which they need to be reconciled. God is the offended party; however, He has also provided the Savior who offers aphesis (Acts 5:31; Luke 24:47).
John the Baptist proclaimed a baptism of repentance for the forgiveness (aphesis) of sins, foretelling of this Savior who was coming (Mark 1:4; Luke 3:3). Paul also brought the message of forgiveness from sins, which, if accepted, brought freedom from satanic oppression and an eternal destiny grounded in a new identity (Acts 26:17–18).
Jesus’ death brings this forgiveness (aphesis) of sins to many (Matt 26:28) and pardons the consequences of sin (Col 1:13–14). The author of Hebrews argues that Christ’s sacrifice differs from sacrifices offered under the old covenant (Heb 10:1–18). It provides aphesis that is so effective that old covenant sin offerings were no longer necessary (Heb 10:18). The meaning of aphesis in Hebrews 10 emphasizes that this forgiveness releases us from guilt, delivers us from the anxiety associated with sin, gives us entry into God’s presence, and provides us with hope of our eternal inheritance (Heb 10:19–25).
David Seal
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 5:28–30). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
If you knew it was time to die, to say goodbye for good, what would you say? How would your final hoorah sound?
In an episode of Northern Exposure, Dr. Joel Fleischman is convinced that he is dying. Joel, who is usually conservative, begins risking everything: he drives a motorcycle way too fast without a helmet, gets a ticket that he rips up, and eventually crashes the bike—all while feeling no remorse. He then returns to his office to learn that he is actually fine; his doctor’s initial inclination was incorrect. Almost immediately, he becomes angry that he didn’t know his fate earlier. In his recklessness, he could have prematurely ended his life.
The risks you take when you think your life is over are quite different from those you’re willing to take when you think you’re fine. The things you say, the person you are, would be very different if you knew tomorrow were your last day.
Joshua, who led Israelites into the promised land, knew his end was coming. As an old man, he commanded the Israelites: “But hold fast to Yahweh your God … Yahweh has driven out before you great and strong nations; and as for you, nobody has withstood you to this day. One of your men put to flight a thousand, for Yahweh your God is fighting for you, just as he promised you” (Josh 23:8–10).
Paul made a similar remark: “For we rejoice whenever we are weak, but you are strong, and we pray for this: your maturity” (2 Cor 13:9). Paul realized that maturity in Christ will always put us in the right place in the end. He concluded his letter to the Corinthians by expanding upon this message: “Finally, brothers [and sisters], rejoice, be restored, be encouraged, be in agreement, be at peace, and the God of love and peace will be with you” (2 Cor 13:11).
What would you say if you were Joel, Joshua, or Paul? What would you do? As Christians, the response should be the same no matter how long we have to live; Christ could come tomorrow. Does that thought give you joy or great fear?
Whenever we experience pain, grief, or encounter enemies, the oppositions of life seem to distract us from our great purpose in Christ. They mask the brevity of our time on earth. Perhaps this is why the psalmist puts it best: “Give us help against the adversary, for the help of humankind is futile. Through God we will do valiantly, and it is he who will tread down our enemies” (Psa 60:11–12).
What hope are you currently placing in the futility of humankind?
What actions can you take to refocus your hope on Christ?
Welcome to the Divine Council Worldview Podcast, where hosts Ronn Johnson and Mike Chu honor the legacy of their late friend and colleague Dr. Michael S. Heiser (author of the best-selling book The Unseen Realm). Our interest is the Bible…
Show Notes
In this episode, Ronn and Mike review the place of Genesis 5 in the early story of the Bible. They suspect that this list of fathers and sons was formatted to suit a literary purpose as well as to recognize that a line of Yahweh-worshippers could be identified between Adam and Noah. Enoch is noted as among these righteous men, mysteriously disappearing off the earth after faithfully walking with his God. At the conclusion of this episode they introduce the pivotal narrative which took place during the days of Noah: a certain number of bene elohim (a Hebrew phrase signifying god-class or divine beings) became involved with the human race resulting in the birth of nephilim, “famous men” known to the original readers. This is truly one of the most unusual stories in all the Bible—yet it is also a significant story in the development of a Divine Council worldview.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Before advising others on how they should act, self-examination is always necessary. When the Corinthians questioned the authenticity of Paul and his colleagues’ ministry (which is ironic, since he had planted their church), Paul says to them: “Test yourselves to see if you are in the faith. Examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you, unless you are unqualified?” (2 Cor 13:5).
None of us are ready for the ministry that Jesus has for us because we’re not worthy of the great gift of salvation He has offered. We are meant to find our identity and calling in Christ and to lead out of the gifts He has given us (see 1 Cor 12). For this reason, Paul makes this claim:
“And I hope that you will recognize that we are not unqualified! Now we pray to God that you not do wrong in any way, not that we are seen as approved, but that you do what is good, even though we are seen as though unqualified. For we are not able to do anything against the truth, but rather only for the truth” (2 Cor 13:6–8).
Paul is bound to what Christ has called him to do, which is why he often calls himself a slave for Christ (e.g., Rom 1:1). Because of His great sacrifice, Paul sees the only natural action is living fully—with his entire being—for Jesus. It is in Christ that Paul finds his strength, even in the difficulties he faces with the Corinthians: “For we rejoice whenever we are weak, but you are strong, and we pray for this: your maturity” (2 Cor 13:9).
The psalmist also has a plea for times when he faces opposition from others: “Deliver me from my enemies, O my God. Protect me from those who rise up against me.… For look, they lie in wait for my life. The mighty attack against me, not because of my transgression or my sin, O Yahweh. Without guilt on my part they run and ready themselves. Awake to meet me and see” (Psa 59:1, 3–4).
The Bible is full of understanding and insight for moments of struggle. And we have a great Savior who can sympathize with our struggles (Heb 4:14–16). It’s not a matter of if we as Christ followers will experience unrighteous opposition; it’s a matter of when. May we have the type of faithfulness that Paul and the psalmist did. May we plea to the good God who loves us. May we speak only His truth.
24 And a dispute also occurred among them as to which of them was recognized as being greatest.
25 So he said to them, “The kings of the Gentilesd lord it over them, and those who have authority over them are called benefactors.
26 But you are not to be like this! But the one who is greatest among you must become like the youngest, and the one who leads like the one who serves.
27 For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am in your midst as the one who serves.
28 “And you are the ones who have remainede with me in my trials,
29 and I confer on you a kingdom, just as my Father conferred on me,
30 that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M., eds. (2012). The Lexham English Bible (Lk 22:24–30). Lexham Press.
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Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
22:24–30 The disciples’ argument about who is the greatest emerges from their puzzlement over who might betray Jesus (Luke 22:23). Jesus gently rebukes them, explaining their future role in His kingdom. Compare Matt 20:24–28; Mark 10:41–45.
22:26like the one who serves Jesus provides a vivid example of humble service in John’s account of the Last Supper (John 13:1–20; compare Matt 20:26 and note).
22:27as the one who serves Descriptive of Jesus’ life and ministry (see Mark 10:45 and note).
22:29I confer on you a kingdom Jesus’ apostles share in God’s kingdom.
22:30at my table in my kingdom A reference to the messianic banquet (see Luke 22:16 and note).
sit on thrones judging the twelve tribes The disciples are to exercise their authority as humble servants, in a manner opposite their foreign oppressors (vv. 25–26).
Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M., eds. (2012). The Lexham English Bible (Lk 22:25–27). Lexham Press.
The Gold Medallion Award-winning Expositor’s Bible Commentary is a major contribution to the study and understanding of the Scriptures. Providing pastors and Bible students with a comprehensive and scholarly tool for the exposition of the Scriptures and the teaching and proclamation of their message, this 12-volume reference work has become a staple of seminary and college libraries
24–27 Their questions about this treachery leads immediately, in Luke’s order of events, to the disciples’ argument—shocking on this solemn occasion—about precedence. See also the similar grasping after status that follows the passion prediction in Matthew 20:17–28 and Mark 10:32–45.
The differences between the Gospels warrant our treating Luke’s account of this argument as distinct from its near parallels. The word “considered” (dokei, “seems,” “is regarded”) in v. 24 is well chosen since status has to do with self perception and with how one desires to be perceived by others.
Jesus replies by reminding the disciples of two objectionable characteristics of secular rulers. First, they “lord it over” (kyrieuousin) others (v. 25). First Peter 5:3 warns elders in the church against this attitude. Second, they are given the title “Benefactor” (euergetēs, v. 25), which was actually a title, not merely a description (Cf. TDNT, 2:654–55). The form of the verb “call” (kalountai) may be middle or passive.
If the former, it may imply that these Gentile rulers were not passively waiting to be called Benefactor but sought the title for themselves. In Matthew 23:7, Jesus disapproved of a similar kind of status seeking. Actually he himself is the true “Benefactor.” In Acts 10:38 Peter uses a verbal form of the word describing Jesus as going about “doing good” (euergetōn).
In v. 26 “but you” is emphatic with the word “you” standing at the very beginning of the clause (hymeis de). Jesus makes two points about true greatness. First, one should not seek the veneration given aged people in ancient Near Eastern society but be content with the lower place younger people had. This allusion to youthfulness does not appear in Mark 10:43 and is one of the variations that point to a different setting for Luke’s record of the conversation.
In v. 27 Luke includes another fresh illustration from social custom. The person sitting at a dinner table had a higher social position than the waiter, who was often a slave. This illustration recalls the example of the Lord Jesus, who washed his disciples’ feet as they reclined at the table of the Last Supper (John 13:12–17).
28–30 Verse 28 is not in Matthew or Mark; it shows that Jesus’ trials kept on between his temptation by Satan (ch. 4) and the passion events. It also recognizes the faithfulness of the disciples during this time. The fidelity of one of them is about to be tested severely (v. 31).
This theme of testing and faithfulness is prominent in Luke (S. Brown, Apostasy and Perseverance). The comparison “just as” (kathōs, v. 29) is like that Jesus gave his disciples in the commission in John 20:21, which was comparable to the one he received from his Father.
Here in Luke the picture is not just that of a commission but of a conferral similar to a testament. There may also be a suggestion of the new covenant referred to in v. 20. The verb diatithemai (“confer”) here (v. 29) is cognate to diathēkē (“covenant”) there. (For a similar promise in noncovenantal language, see 12:32.)
The idea of a messianic banquet is reflected in v. 30 (cf. 13:28–30 and comments). Matthew’s parallel to this verse is preceded by a reference to the “renewal of all things” (palingenesia) instead of to the kingdom (Matt 19:28). The parallel in Matthew speaks of twelve thrones, but Luke omits the number, possibly to avoid the problem of Judas’s occupying one of them. Since Luke does specify that there are twelve tribes, the omission is not important. (On the role of the Son of Man and the saints in judgment, see Dan 7:9–18.) Specific designation of the number of tribes of Israel with respect to their future role does not appear again in the NT till Revelation 7:1–8.
Liefeld, W. L. (1984). Luke. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 1028). Zondervan Publishing House.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
I often wish things were more obvious. I ask God to help me understanding His timing so that I can easily act. I ask for everything to happen at the right moments. I ask Him to give me such clear directions that I can’t fail in following them. I used to think this was a good thing, but I realize now that all my questions could indicate a lack of faith. It seems that my questions lead to more questions. Like a man losing his memory in old age, I end up walking in circles around the block rather than finding my way home.
Maybe it’s not the lack of knowing that disturbs me, but that when I really know what God wants, I will have to act. In general, this seems to be the problem with faith in western Christianity. We say we don’t know what God wants. However, if we’re honest with ourselves, perhaps we don’t really want to know what God wants. In our hearts, we’re certain that knowing will mean uncomfortable change.
Joshua calls the Israelites on this type of faith problem: “How long will you be slack about going to take possession of the land that Yahweh, the God of your ancestors, has given you?” (Josh 18:3). The same question applies to us. How long will we wait? We really know what we’re supposed to do? If we don’t, might the reason be that we don’t want to know?
Often we hesitate because we’re afraid of our weaknesses—that we don’t think we have what it takes. Paul addresses this when discussing his own weaknesses: “And [God] said to me, ‘My grace is sufficient for you, because the power is perfected in weakness.’ Therefore rather I will boast most gladly in my weaknesses, in order that the power of Christ may reside in me’ ” (2 Cor 12:9).
Rather than live in fear, we should boast in our weaknesses. Christ is working in us, to use us, in spite of them. No one is perfect; only Christ has the honor of perfection. And while we are weak, He will give us strength in Him. His strength can overcome whoever we are, wherever we have been, and whatever we will do.
Rather than walking in circles looking for home, let’s realize that we are already home. Our home is Christ.
In what ways are you currently walking in circles? What should you be doing instead?
The Nestle-Aland 28th Edition Greek New Testament now incorporates the text-critical insights of the Editio Critical Maior (ECM) of the Greek New Testament into the text of Catholic Epistles, representing the most recent scholarly research in establishing the Greek text.
Aland, K., Aland, B., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (2012). Novum Testamentum Graece (28th Edition, Lk 22:19–23). Deutsche Bibelgesellschaft.
Translation
Biblical Studies Press.
22:19 Then48 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body49 which is given for you.50 Do this in remembrance of me.”
22:20 And in the same way he took51 the cup after they had eaten,52 saying, “This cup that is poured out for you is the new covenant53 in my blood.
A Final Discourse
22:21 “But look, the hand of the one who betrays54 me is with me on the table.55
22:22 For the Son of Man is to go just as it has been determined,56 but woe to that man by whom he is betrayed!”
22:23 So57 they began to question one another as to which of them it could possibly be who would do this.
tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26–29 and Mark 14:22–25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148–50.
tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnēsai), where the verb δειπνέω (deipneō) means “to eat a meal” or “to have a meal.”
sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
The Holman Bible Atlas is a visual feast, illuminating the Bible for a whole new generation of students, teachers and laypeople by introducing them to the physical, cultural, and historical settings of the biblical narrative. A 2000 Gold Medallion Winner, the Atlas integrates insights from physical and historical geography, archaeology, ancient historical sources, and the Bible itself.
THURSDAY
Jesus spent Thursday with His disciples anticipating sharing the Passover meal with them. Peter and John were sent ahead to make final preparations (Luke 22:8–12). In the evening Jesus observed the traditional meal with His disciples and interpreted the wine and bread in light of His impending death (Luke 22:14–20).
Later in the evening, Jesus retired with His disciples to the Mount of Olives and a place called Gethsemane, where He engaged in fervent prayer (Matt. 26:36–45; Mark 14:32–42). Ancient traditions locate Gethsemane opposite the temple, across the Kidron Valley on the lower slopes of the Mount of Olives. Here Judas betrayed Jesus to temple authorities who placed Jesus under arrest (Luke 22:47–53; John 18:2–12).
Brisco, T. V. (1998). Holman Bible atlas (p. 234). Broadman & Holman Publishers.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
I often wish things were more obvious. I ask God to help me understanding His timing so that I can easily act. I ask for everything to happen at the right moments. I ask Him to give me such clear directions that I can’t fail in following them. I used to think this was a good thing, but I realize now that all my questions could indicate a lack of faith. It seems that my questions lead to more questions. Like a man losing his memory in old age, I end up walking in circles around the block rather than finding my way home.
Maybe it’s not the lack of knowing that disturbs me, but that when I really know what God wants, I will have to act. In general, this seems to be the problem with faith in western Christianity. We say we don’t know what God wants. However, if we’re honest with ourselves, perhaps we don’t really want to know what God wants. In our hearts, we’re certain that knowing will mean uncomfortable change.
Joshua calls the Israelites on this type of faith problem: “How long will you be slack about going to take possession of the land that Yahweh, the God of your ancestors, has given you?” (Josh 18:3). The same question applies to us. How long will we wait? We really know what we’re supposed to do? If we don’t, might the reason be that we don’t want to know?
Often we hesitate because we’re afraid of our weaknesses—that we don’t think we have what it takes. Paul addresses this when discussing his own weaknesses: “And [God] said to me, ‘My grace is sufficient for you, because the power is perfected in weakness.’ Therefore rather I will boast most gladly in my weaknesses, in order that the power of Christ may reside in me’ ” (2 Cor 12:9).
Rather than live in fear, we should boast in our weaknesses. Christ is working in us, to use us, in spite of them. No one is perfect; only Christ has the honor of perfection. And while we are weak, He will give us strength in Him. His strength can overcome whoever we are, wherever we have been, and whatever we will do.
Rather than walking in circles looking for home, let’s realize that we are already home. Our home is Christ.
In what ways are you currently walking in circles? What should you be doing instead?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:14 I am that I am The revelation of the personal name of God—Israel’s Creator (Exod 3:15). In Hebrew, the phrase “I am” is ehyeh—a different spelling from yhwh (“Yahweh”). The relationship between ehyeh and yhwh (called the Tetragrammaton) is not entirely clear, but both involve the consonants y and h in the same order and yhwh is used throughout this passage, indicating that both are names for the God of Israel (e.g., vv. 4, 7, 15, 16). It seems that the spelling of yhwh recalls the revelation here.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ex 3:14). Lexham Press.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
April 24: Tongues, Flames, and Other Things That Devour
I’d like to skip over the description of the “mighty man” in Psa 52. Of all of his destructive influences, the mighty man is most judged for his use of words. The psalmist’s words burn because I’ve set more than a few forests ablaze with careless words (Jas 3:5). So how should someone like me respond to the psalmist’s judgment? “Why do you boast about evil, O mighty man?
The loyal love of God endures continually. Your tongue plans destruction, like a sharp razor, working deceit. You love evil more than good, a lie more than speaking what is right. You love all devouring words, O deceitful tongue” (Psa 52:1–4).
Prideful self-reliance is at the root of the evil man’s devouring, razor-sharp tongue. He boasts to make himself appear mighty. He takes “refuge in his destructiveness” (Psa 52:7). In contrast, the psalmist finds refuge in God, in the sanctuary of His loyal love: “But I am like an olive tree flourishing in the house of God. I trust in the loyal love of God forever and ever” (Psa 52:8).
On my own, I’m more like the mighty man than the stable and prosperous olive tree. I can try to manage my words, fabricating my sense of security on the basis of good behavior. But efforts born out of self-reliance—the root problem of my flippant speech—always fail me. Unless I recognize the foolishness of my pride, I cannot see my desperate need for God. Without hope in Jesus, who provided refuge through His sacrifice, I’ll never resemble the psalmist’s prosperous olive tree.
Oftentimes, the places where we fail so miserably, where we need the most grace, are also the places we see God’s work all the more. His Spirit changes us into people who bear the fruit of thankfulness. It makes us ever more eager to say with the psalmist: “I will give thanks to you forever, because of what you have done” (Psa 52:9).
Where do you see pride and self-reliance taking root in your life?
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:2has not yet been revealed God’s full plans for a person’s life are unknown, especially in terms of the transformation he will offer believers upon Jesus’ return.
whenever her is revealed we will be like him On the day that Jesus returns, a full transformation of believers will take place, though John admits that no one knows what this will look like. John likely is drawing on the imagery of new creation, as well as the idea that God’s image is restored in a person through the saving work of Jesus
John likely is drawing on the imagery of new creation, as well as the idea that God’s image is restored in a person through the saving work of Jesus (Rev 21; 2 Cor 3:18; 5:17; compare Rom 8:29 and note).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (1 Jn 3:2). Lexham Press.
This Pillar commentary seeks to clearly explain the meaning of John’s letters to teachers, pastors, and general readers looking for a reliable resource for personal study. Colin Kruse introduces the important issues involved in interpreting the Johannine letters, gives verse-by-verse comments, and provides extensive discussion of John’s major theological themes, including the real humanity of Christ.
3:2 Addressing his readers once more as Dear friends (agapētoi), the author goes on to emphasise, by repetition, what he affirmed in the previous verse: now we are the children of God. The new element in the repetition is the emphasis on the fact that we are ‘now’ (nyn) children of God. What we are now stands in contrast to what we will be later, so the author adds, and what we will be has not yet been made known. While what we will be cannot be fully comprehended now, one thing is known: But we know that when he appears, we shall be like him.
When Christ appears, the author says, ‘we shall be like him’. The nature of our likeness to Christ will be a likeness in respect to ethical purity, as the next verse makes clear. The author then explains the reason for this great change: for we shall see him as he is. Elsewhere in 1 John the verb ‘to see’ is used in reference to the eyewitnesses’ encounter with Jesus Christ (1:1–3) and in the denial that those who commit sin have ever ‘seen’ Jesus Christ, who came to take away sin (3:6). In the first case the seeing involves the physical eyes.
In the second case it involves failure to see with the ‘eyes’ of faith. However, the future seeing spoken of in 3:2 is of a different order: ‘we shall see him as he is’, that is, not seeing him as he was in the days of his earthly ministry, nor seeing him with the eyes of faith, but seeing him as he now is in heavenly glory; and the sight of him, the author says, will be enough to make us pure like him (cf. 1 Cor 13:12; 2 Cor 3:18).
Kruse, C. G. (2000). The letters of John (p. 116). W.B. Eerdmans Pub.; Apollos.
This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.
Most Christian communities today have little outlet for doing so, and the systems for confessing that we do have are often tainted by a lack of honesty and trust. This isn’t helped by the fact that none of us like to admit wrong. Yet God calls us to confession. In revealing sin in our lives, we have an opportunity to change (Jas 5:16). When a sin is revealed, the strength of temptation wanes. This is not to suggest that we should openly confess our sins to all people, for unsafe and abusive people certainly exist. Rather, in close friendship with other Christians, we should be honest about our failures.
Most importantly, we must confess these things to God. We need to overcome the fatal assumption that because we are saved by Christ’s dying and rising for our sins, we no longer need to confess them. In admitting our sins to God, we move toward overcoming them and into an honest relationship with Him. God already knows who we are and what we’ve done, so there is no reason to fear being honest with Him. And perhaps in learning to be honest with Him we can also learn to be honest with others. For many of us, the difficulty of praying about our sins is what prevents us from telling God what we need and what we’ve done. God has an answer to this, though: the psalms.
For example, in Psa 51, the psalmist says, “Wash me thoroughly from my iniquity, and from my sin cleanse me. For I, myself, know my transgressions, and my sin is ever before me” (Psa 51:2–3). He goes on to say, “Create a clean heart for me, O God, and renew a steadfast spirit within me. Do not cast me away from your presence, and do not take your Holy Spirit from me. Restore to me the joy of your salvation, and with a willing spirit sustain me” (Psa 51:10–12).
When we confess our sins to God and to others, He is faithful to help us overcome temptations. We have been given the great gift of Christ Jesus, who purifies us from all our wrongs against Him and others. And so we must seek His presence and live in it; in doing so, we can overcome the power of sin. In light of God’s power, sin is nothing; it deserves no stronghold.
Are you currently confessing your sins to God and others?
How can you create a safe system to confess your sins in a way that honors God?
Outside of the Gospels themselves, there is no single Christian document whose influence has been greater than Paul’s epistle to the Romans. Its explosive character has changed lives—Augustine’s, Martin Luther’s, Karl Barth’s, to name a few—and precipitated revolutions.
9:16So it depends not on human willing or effort, but on God’s mercy. Lit., “(it is) not, then, of the one willing or running, but of God showing mercy.” Paul’s conclusion is so formulated because God’s “mercy” is mentioned in the OT verse quoted. Without it all human effort is in vain; no one can claim merciful treatment from God. For God’s mercy depends on God alone. It is not a question of human activity, achievement, merit, or worth, or even of heritage, but solely of God being merciful. Paul uses his athletic figure of “running” to express effort and striving toward a goal; he will allude to it again in vv 30–31. Recall 9:11; also Gal 2:2; 5:7; 1 Cor 9:24–26; Phil 2:16; 3:12–14; cf. Titus 3:5; 2 Tim 4:7; As. Mos. 12:7. See Derrett, “Running”; Noack, “Celui”; Pfitzner, Paul and the Agon Motif.
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
In this solid evangelical commentary on John’s Gospel, a respected Scripture expositor makes clear the flow of the text, engages a small but representative part of the massive secondary literature on John, shows how the Fourth Gospel contributes to biblical and systematic theology, and offers a consistent exposition of John as a evangelistic Gospel.
The piercing of Jesus’ side (19:31–37)
19:31. If paraskeuē (‘Preparation’) here refers to the same day as does its use in v. 14, and the reasoning in the notes on that verse are correct, then this sentence tells us that Jesus was crucified on Friday, the day before (i.e. the (‘Preparation’ of) the Sabbath. The next day, Sabbath (=Saturday), would by Jewish reckoning begin at sundown Friday evening. It was a special Sabbath, not only because it fell during the Passover Feast, but because the second paschal day, in this case falling on the Sabbath, was devoted to the very important sheaf offering (Lv. 23:11; cf. SB 2. 582).1
The normal Roman practice was to leave crucified men and women on the cross until they died—and this could take days—and then leave their rotting bodies hanging there to be devoured by vultures. If there were some reason to hasten their deaths, the soldiers would smash the legs of the victim with an iron mallet (a practice called, in Latin, crurifragium). Quite apart from the shock and additional loss of blood, this step prevented the victim from pushing with his legs to keep his chest cavity open. Strength in the arms was soon insufficient, and asphyxia followed.33
By contrast, the Mosaic law insisted that anyone hanged on a gibbet (usually after execution) should not remain there overnight (Dt. 21:22, 23). Such a person was under God’s curse, and to leave him exposed would be to ‘desecrate the land’. Presumably this would be viewed as doubly offensive if the day on which the desecration took place was a ‘special Sabbath’.34 So the Jews (clearly here a reference to the Jewish authorities; cf. notes on 1:19) asked Pilate to have the legs broken and the bodies taken down. They may also have been hoping that this further mutilation would in the eyes of the people make Jesus appear to be plainly accursed and abandoned by God.
19:32–33. Apparently the soldiers began by working from either side; John has already explained that Jesus was crucified between the two others (v. 18). They found Jesus already dead—an unusually speedy death that may well have been hastened by double floggings (cf. notes on vv. 1, 16a)—and therefore did not break his legs. The Scriptural significance of this is unpacked in v. 36.
19:34. Instead of breaking Jesus’ legs, one soldier pierced Jesus’ side with a spear. 35 The verb enyxen (‘pierced’) could in itself suggest nothing more than a ‘stab’ to see if Jesus was alive, but the rest of the verse shows that there was significant penetration: the wound brought a sudden flow of blood and water. Medical experts disagree on what was pierced.
The two most common theories are these:
(a) The spear pierced Jesus’ heart, and the blood from the heart mingled with the fluid from the pericardial sac to produce the ‘flow of blood and water’.36
(b) By contrast, it has been argued that fluid from the pericardial sac could not so readily escape from the body by such a wound; it would fill up the chest cavity, filling the space around the lung and then oozing into the lung itself through the wound the spear made. In tests performed on cadavers, it has been shown that where a chest has been severely injured but without penetration, hemorrhagic fluid, up to two litres of it, gathers between the pleura lining the rib cage and the lining of the lung. This separates, the clearer serum at the top, the deep red layer at the bottom. If the chest cavity were then pierced at the bottom, both layers would flow out.3
However the medical experts work this out, there can be little doubt that the Evangelist is emphasizing Jesus’ death, his death as a man, his death beyond any shadow of doubt (cf. Richter, Studien, p. 125; Bernard, 2. 647; Bultmann, p. 678 n. 1; Beasley-Murray, pp. 356–357). This is of importance to him, as the next verse makes clear; it is the counterpoint to the Prologue: ‘The Word became flesh’ (1:14). Already by the time this Gospel was written, there were docetic influences at work—influences that became much worse by the time the Epistles of John were written (cf. 1 Jn. 2:22; 4:1–4; 5:6–9).
The docetists denied that the Christ was truly a man, Jesus; he only seemed (dokeo̅, ‘it seems’) to take on human form. And by the same token, he never really died; it only appeared to be so.38 John will have none of it: blood and water flowed from Jesus’ side, and in many strands of both Jewish and hellenistic thought at the time, the human body consists of blood and water.
Granted that this is the primary reason why John records the flow of blood and water, it must be asked if John intends some further symbolism. The most common suggestion, from Chrysostom on, has been that the water represents baptism and the blood represents the Lord’s table.39 In this view, Jesus’ death sanctions these rites and empowers them. The plausibility of this symbolism turns in part on how John 3:1–21 and 6:25–71 are read. But even if one were to find a more enthusiastic sacramentalism in those passages than is defended in this commentary, a sacramental reading of the flow of water from Jesus’ side still faces problems. Nowhere in Scripture does ‘blood’ by itself signal holy communion.
Even if this blood from Jesus’ side is linked to the blood of Jesus that is the true drink (6:55), it is exceedingly difficult to make the analogous connection between water from Jesus’ side and baptism. For this reason Richter (Studien, p. 139) rightly rules out such symbolism at even the second or third levels of overtone.
If there is a secondary level of symbolism in the verse, the comments of Dodd (IFG, p. 428) and Schnackenburg (3. 294) are most suggestive. The flow of blood and water from Jesus’ side may be a ‘sign’ of the life and cleansing that flow from Jesus’ death.
The blood of Jesus Christ, i.e. his sacrificial and redemptive death, is the basis of eternal life in the believer (6:53–54), and purifies us from every sin (1 Jn. 1:7), while water is symbolic of cleansing (Jn. 3:5), life (4:14) and the Spirit (7:38, 39). All of these incomparable blessings are conditioned by the death of the Lamb of God; they ‘flow’ from the ‘lifting up’ of the Son. In the combination of this verse and the theme ‘Near the cross’ (v. 25) lies the inspiration for the first verse of the hymn by Fanny J. Crosby (1820–1915):
Jesus, keep me near the cross:
There a precious fountain,
Free to all, a healing stream,
Flows from Calv’ry’s mountain.
It is also possible, but not certain, that the Evangelist is alluding to Exodus 17, esp. v. 6: ‘Strike the rock, and water will come out of it for the people to drink.’ John has already used water to refer to the Holy Spirit, and has apparently alluded to the two water-from-the-rock episodes (Ex. 17; Nu. 20) as mediated by Nehemiah 9 (cf. notes on 7:37–39). The long-suffering Yahweh, himself the Rock of his people (e.g. Pss. 18:31; 46, 95:1), discloses himself in his Word, his Self-Expression, who becomes a man (1:1, 14) and is stricken for his people, that they may receive the promised Spirit (cf. Burge, pp. 93–95, 133–135). So the church sings:
Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy riven side which flowed,
Be of sin the double cure,
Cleanse me from its guilt and power.
Augustus M. Toplady (1740–78)
19:35. The importance of v. 34 is emphasized by the inclusion of v. 35: there was nothing less than eyewitness testimony to Jesus’ death, to the flow of blood and water, to his escape from crurifragium. Just as John the Baptist saw and testified that Jesus is the Son of God (the verbs first come together in 1:34), so also did the witness see and testify what has been described in v. 34; and his testimony is true. It is generally inferred, probably rightly, that this witness is the beloved disciple (vv. 25–27), responsible for the Fourth Gospel as a whole: ‘This is the disciple who testifies to these things and who wrote them down’ (21:24). In fact, the issue is compounded by several other variables, including what is meant by the demonstrative pronoun ekeinos in the second half of the verse: ‘He knows that he tells the truth’. The principal possibilities are the following:
(1) The pronoun ekeinos (NIV ‘He’) refers to Christ (e.g. 3:5, 16) or to God (e.g.1:33; 5:19; 8:42): that is, none less than the Son or the Father attests the veracity of the witness (i.e. ‘God knows that the witness tells the truth’). This is exceedingly artificial when we bear in mind that the Fourth Gospel, while it uses ekeinos to refer to Deity, uses the same pronoun to refer to others (e.g. John the Baptist, 5:35; Moses, 5:46; Peter, 18:17, 25; and, most importantly in this context, the beloved disciple, 13:25; 21:7, 23). The context must decide.
(2) The pronoun ekeinos (NIV ‘He’) refers to the Evangelist, but the eyewitness is someone else. In this view, the eyewitness communicated the information regarding what he saw to the Evangelist, not as the Evangelist. Speculation has ranged far as to who this particular eyewitness could be, the most recent proposal being the soldier who pierced Jesus’ side.40 This still makes for rough reading: ‘He knows [i.e. I the Evangelist know] that he [i.e. the eyewitness] tells the truth.’ This view is often made to depend on the assumption that the beloved disciple was no longer present at the cross when the flow of blood and water took place, since by this time he had taken Jesus’ mother Mary home (v. 27).
This reads too much into v. 27. There is nothing to suggest that the beloved disciple took Mary home that instant, i.e. before Jesus had died. Indeed, From that time on (v. 27) might more literally be rendered ‘From that hour [hōra] on’—and ‘hour’ is so consistently a pregnant term in John referring to the entire death/exaltation of the Son (cf. notes on 2:4; 12:23) that it is easy to suppose that Mary and the beloved disciple left only after Jesus had died. Thus, there is no justification from v. 27 for the supposition that the beloved disciple was absent at the effusion of blood and water.41 In short, this second view is without adequate contextual defence.
(3) By the pronoun ekeinos (NIV ‘He’) the eyewitness refers to himself. This is certainly the easiest way to untangle the pronouns; ekeinos then resumes the referent in the preceding clause, ‘and his testimony is true’. Certainly ekeinos can be used by an author about himself (cf. Jos., Bel. iii. 202; Bernard, 2. 649). In this case, the most likely person is the beloved disciple himself—not only because he is in the vicinity (v. 27) but also because this verse bears formal similarity to 21:24 where the beloved disciple is contextually identified.
The issue has become more complex in recent discussion because a growing number of commentators have suggested that this verse was written by the same editorial hand, different from the beloved disciple and probably from the Evangelist, that composed 21:24. Certainty is impossible, but this theory appears unnecessarily cumbersome, a means for inserting various ‘layers’ between the beloved disciple and the readers that does not seem warranted. In 21:24, there is an apparent distinction made between the ‘we’ who attest the veracity of the witness of the beloved disciple, and the beloved disciple himself.
The demands of publication may well have encouraged such public attestation (cf. notes on 21:24, and Introduction, § IV). But that distinction is precisely what the most natural reading of 19:35 does not support. Here the witness and the Evangelist are one, and the most compelling assumption, as we have seen, is that he is also the beloved disciple.
This last connection becomes yet more likely when we recall the critical announcement in the Prologue, often overlooked in this discussion: we have seen his glory. In the theology of the Fourth Gospel, the glory of the Son is nowhere more brilliantly displayed to a fallen world than in the shame and suffering of the cross (cf. notes on 1:14). For the Evangelist not to have been present at the supreme display of the Son’s glory would be a betrayal of the anticipation called forth by the Prologue. The theme of eyewitness testimony thus links not only 1:14 and 21:24, but 19:35 as well, especially since this is the hour for the Son of Man to be glorified (12:23).
Whoever the witness may be, his purpose is plain: that you also may believe (cf. notes on 20:30–31, where not only the same thought occurs, but the same textual variant, pisteuēte [present subjunctive] or pisteusēte [aorist subjunctive]). The benefits that flow from the death of the Son are appropriated by faith, and the witness of the Evangelist is given to foster such saving faith.
19:36. The events of vv. 31–33 happened in order to fulfil42 two passages from the Bible (vv. 36–37; cf. Freed, pp. 108–116). Negatively, the fact that Jesus was spared the crurifragium fulfills one Scripture: Not one of his bones will be broken. The wording does not coincide precisely with any one Old Testament passage, but three texts are possible.
(1) Two are related. The source of the quotation may be Exodus 12:46 or Numbers 9:12, both of which specify that no bone of the Passover lamb may be broken. Certainly these chapters in John are laced with the Passover motif—indeed, the same could be said for much of the Fourth Gospel, even if we dissent from those who argue that in John Jesus dies at the time the Passover lambs are being killed in the temple complex. Elsewhere in the New Testament Jesus is portrayed as the Passover lamb slain for his people (1 Cor. 5:7; 1 Pet. 1:19).
(2) Alternatively, Psalm 34:20 describes God’s care for the righteous man: ‘he protects all his bones, not one of them will be broken’. In the context of this Psalm, this is a metaphorical way of declaring God’s care over the righteous. If this is the text being applied to Jesus, the Evangelist is telling us that the fact Jesus was spared the crurifragium is a symbolic way of declaring that God’s providential care over his righteous, suffering Servant never wavered—a kind of Johannine equivalent to the witness recorded in Luke 23:47: ‘Surely this was a righteous man.’
If one must choose between the two options, the former is preferable because it turns more immediately on a literal sense (granted the Passover typology!), the same literal sense with which 19:32–33, 36 must be read. Lindars (p. 590) thinks both typologies were in the Evangelist’s mind.
19:37. Positively, the fact that Jesus’ side was pierced fulfills Zechariah 12:10. In the context of the prophecy, God speaks after the defeat of the Gentile nations who have laid siege to Jerusalem at the end-time, and says, ‘And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They shall look on me, on him whom they have pierced [so, rightly, NEB, reflecting the strange mix of pronouns in the Hebrew MT], and mourn for him as one mourns for an only child …’ The interplay between on me and on him has prompted many commentators, probably rightly, to understand that God is ‘pierced’ when his representative, the Shepherd (‘Strike the shepherd, and the sheep will be scattered’, Zc. 13:7; cf. 11:4, 8–9, 15–17), is pierced.
What is less clear is the reason why the people mourn, but it appears that their tears have less to do with desperation and despair than with contrition and repentance for their past sins when God mercifully comes and rescues them from their enemies (cf. also Zc. 13:1–2). When Zechariah 12:10 is quoted in Matthew 24:30 (cf. also Rev. 1:7) with reference to the parousia, the argument appears to be a fortiori (cf. Carson, Matt, p. 505): just as the Jews in Zechariah 12 wept in contrition and repentance when they saw the one whom they pierced, how much more will the nations of the earth mourn at the parousia when they see the exalted and returning Christ coming in glory, the Christ whose followers they have been persecuting, the Christ whom they pierced since it was their sins that sent him to the cross?
As John cites the text, however, the focus is on the piercing, now literally fulfilled in the spear-thrust of the soldier: that is the point of the introductory and, as another Scripture says. John does not explore when ‘They will look on the one they have pierced’. If John has in mind a referent for They, he does not tell us; yet as at the cross both executioners and disciples saw the wound but in time perceived quite different significance in that wound, so also both in this world and at its end men and women are confronted by the one whom they have pierced and perceive very different things. One day, however, all will look on him and mourn, whether in deep contrition or grim despair.43
But if there is uncertainty in the referent of They, and debate as to when all will see the one they have pierced, there is little doubt about John’s Christological purpose. John’s first readers, familiar with their Bibles, would remember the references in Zechariah to God’s promised shepherd, and remember that Jesus said, ‘I am the good shepherd. The good shepherd lays down his life for his sheep’ (10:11). They might also remember that the next chapter of Zechariah begins with the words, ‘On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity.’44 And it would be hard for them not to reflect on the flow of blood and water from Jesus’ side, the promise of the Spirit (7:37–39) and the cleansing and life that issue from these new covenant promises (3:3, 5).
SB H. L. Strack and P. Billerbeck, Kommentar zum neuen Testament aus Talmud und Midrasch (München: C. H. Beck, 1926–61).
1 Those who understand the ‘Preparation’ in v. 14 to refer to the day before Passover, rather than the Friday of Passover week, usually adopt one of two stances in v. 31. Either they say that this use of ‘Preparation’ still refers to the day before Passover, and that ‘special Sabbath’ then refers to Passover rather than to Sabbath, or they say that this use of ‘Preparation’, unlike the one in v. 14, does refer to Friday. Some coalesce the two views, and suggest that Passover in that year fell on Saturday; but this produces calendrical difficulties not always taken into account. Reasons for the position adopted here have been summarized in the notes on v. 14.
33 For independent evidence, cf. N. Haas (IEJ 20, 1970, pp. 38–59), who reports that archaeologists have uncovered the body of a man crucified in the first century north of Jerusalem. One of his legs was fractured, the other smashed to pieces.
34 On the other hand, there was nothing to prohibit the execution itself from taking place on the Passover itself. Indeed, Mishnah (Sanhedrin 11:4) insists that the execution of a rebellious teacher should take place on one of the three principal feasts, as a salutary lesson to the people (cf. also Dt. 17:13; SB 2. 826).
35 Gk. longchē, a spear, lance or javelin, but not a hyssos, confirming the 29, above.
36 Pierre Barbet, A Doctor at Calvary: the Passion of our Lord Jesus Christ as Described by a Surgeon (Doubleday, 1953); W. D. Edwards, W. J. Gabel, F. E. Hosmer, Journal of the American Medical Association 255, 1986, pp. 1455–1463.
3 A. F. Sava, CBQ 19, 1960, pp. 343–346.
Richter G. Richter, Studien zum Johannesevangelium (Regensburg: Verlag Friedrich Pustet, 1977)
Studien G. Richter, Studien zum Johannesevangelium (Regensburg: Verlag Friedrich Pustet, 1977)
Bernard J. H. Bernard, The Gospel according to St John, 2 vols. (ICC; T. & T. Clark, 1928).
Bultmann R. Bultmann, The Gospel of John: A Commentary, translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches (Blackwell, 1971).
Beasley-Murray G. R. Beasley-Murray, John (WBC 36; Word Books, 1987).
38 Islam continues to take this view: cf. the Qur’ān, Sura 4.156: ‘they did not kill him, neither did they crucify him; it only seemed to be so’. As Bruce (p. 382 n. 38) notes, it is commonly recognized that Muhammed’s knowledge of Christianity was mediated through docetic sources.
39 For a convenient summary of the patristic evidence, cf. Westcott, 2. 328–333. Perhaps Brown (2. 946–953) is the most articulate defender of the view that there is probably a double sacramental reference in this verse.
Studien G. Richter, Studien zum Johannesevangelium (Regensburg: Verlag Friedrich Pustet, 1977)
IFG C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge University Press, 1953)
Schnackenburg R. Schnackenburg, The Gospel according to St John, tr. by K. Smyth, C. Hastings and others, 3 vols. (Burns and Oates, 1968–82); vol. 4 only in German, subtitled Ergänzende Auslegungen und Exkurse (Freiburg: Herder, 1984).
Burge G. M. Burge, The Anointed Community. The Holy Spirit in the Johannine Tradition (Eerdmans, 1987).
NIV New International Version.
NIV New International Version.
40 Paul S. Minear, ‘Diversity and Unity: A Johannine Case-Study’, in Ulrich Luz and Hans Weder (eds.), Die Mitte des Neuen Testaments: Einheit und Vielfalt neutestamentlicher Theologie (Fs. Eduard Schweizer; Vandenhoeck und Ruprecht, 1983), pp. 162–175.
41 Thus there is no need to resort to the suggestion of Temple (p. 367) that the beloved disciple took Mary to his home and then returned to the cross for the final hour.
Bernard J. H. Bernard, The Gospel according to St John, 2 vols. (ICC; T. & T. Clark, 1928).
42 Once again this does not imply that the soldiers acted as they did with the intention of fulfilling Scripture, but that God so providentially overruled that their actions did in fact fulfil Scripture. Cf. notes on vv. 24, 28; cf. B. Hemelsoet, ‘L’Ensévelissement selon Saint Jean’, in Sevenster, esp. pp. 51–53.
Freed E. D. Freed, Old Testament Quotations in the Gospel of John (SNT 11; Leiden: Brill, 1965).
Lindars B. Lindars, The Gospel of John (Oliphants, 1972).
NEB The New English Bible, Old Testament, 1970; New Testament, 21970.
MT Masoretic Text (the ‘standard’ Hebrew text of the Old Testament).
Carson D. A. Carson, ‘Matthew’, The Expositor’s Bible Commentary, vol. 8 (Zondervan, 1984).
Matt D. A. Carson, ‘Matthew’, The Expositor’s Bible Commentary, vol. 8 (Zondervan, 1984).
43 This seems more faithful to John’s Gospel than the interpretation (e.g. in Schnackenburg, 4. 164–173) that the salvation of the people by gazing on Christ is exclusively in view.
44 Cf. Paul S. Minear, ‘Diversity and Unity’, esp. pp. 168–169.
The consequences of sin include lifelong toil. This line could be understood as indicating that only death is the release from that curse of toil, or that natural death may be another consequence of sin (compare Rom 5:12). It is unclear whether natural death existed prior to Adam and Eve’s sin—whether in Eden or elsewhere (see noteon Gen 3:22; note on 6:3)
Gen 3:22 (NET)
3:22 And the Lord God said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”
3:22 the man The Hebrew grammar here can be understood as including Eve.
as one of us The plural here refers to more than just the singular God Yahweh—it speaks of the heavenly host or God’s council. See note on v. 5.
the tree of lifeSee note on 2:9.
to know good and evil See v. 5 and note.
lives forever Adam and Eve had to be driven from the garden. To remain in God’s presence and eat of the tree of life would have resulted in them becoming immortal, thus thwarting the penalty for their transgression (2:17). Cut off from God’s presence, immortality was unavailable—they would eventually die
Gen 2:9 note
The wider garden imagery in the ancient Near East helps in understanding the tree of life. The tree of life refers to two concepts: one earthly and the other symbolic of divine life and cosmological wellness. The tree is described as being located in Eden, which is a garden with abundant water and lush vegetation, paradise for those living in agrarian or pastoral settings.
In the ancient Near East, garden imagery was used to describe the abodes of deities, representing luxury and abundance. The divine abode also represented the place where heaven and earth met. The OT often connects trees with divine encounters and sacred geography (21:33; 35:4; Josh 24:26; Judg 4:5; 6:11, 19). The temple of Israel exemplifies this as it was decorated in the fashion of a lush garden (1 Kgs 6–7).
The idea of a divine tree was commemorated structurally through the ancient Near East, such as in the building ofzigguratsin Mesopotamia. The ziggurat was believed to be the temple where gods and humans met. Idolatrous worship was associated with trees for the same reasons (Exod 34:13; Deut 12:3; Judg 3:7). It was even common to bury the dead at or near a sacred tree (Gen 35:8; 1 Chr 10:12).
cosmological A theory or worldview concerned with describing the origin and structure of the universe.
ziggurats A large step pyramid with a shrine or temple on top—these structures were built by ancient Mesopotamians.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ge 3:19). Lexham Press.
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
In this solid evangelical commentary on John’s Gospel, a respected Scripture expositor makes clear the flow of the text, engages a small but representative part of the massive secondary literature on John, shows how the Fourth Gospel contributes to biblical and systematic theology, and offers a consistent exposition of John as a evangelistic Gospel.
19:25. The Greek syntax18 suggests a contrast between the soldiers (v. 24) and the women here introduced. While the soldiers carry out their barbaric task and coolly profit from the exercise, the women wait in faithful devotion to the one whose death they can still understand only as tragedy.19 How many women John enumerates has been disputed. It is possible to read the list as two, three or four: (a) Two: his mother and his mother’s sister, namely ‘Mary of Clopas’ (which probably means Mary the wife of Clopas, as in the NIV) and Mary Magdalene.
This is highly unlikely, for it would mean not only that Mary had remarried after the death of Joseph, but also that there were two women with the name ‘Mary’ in the same family. (b) Three: In this view Jesus’ mother’s sister is ‘Mary of Clopas’, but this too presupposes two women with the same name in one family. (c) Four: This is more likely, and assumes that John has listed two women without naming them, and two others by name.
The Synoptists mention several women at the cross, but they are standing afar, and they are introduced only after Jesus has died (Mt. 27:55–56; Mk. 15:40; Lk. 23:49; the latter mentions no names). That John should introduce them earlier is not surprising: he is preparing for vv. 26–27, which necessarily takes place while Jesus is still alive. Nor should John’s ‘Near the cross’ be seen as a contradiction of the Synoptic witness. It was natural, perhaps inevitable, that during the long vigil some who loved him would venture closer, and, revulsed by the suffering, drift away again—only to return. E. Stauffer20 has adduced evidence that crucified persons were often surrounded by friends, relatives and enemies.
Barrett’s objection (p. 551) that the concerns for military security at the crucifixion of a rebel king outweighs such evidence, his insistence that the soldiers would keep people away and therefore that vv. 25–27 must be judged inauthentic, cannot bear much weight. True, there are recorded instances of people taking a friend down from a cross, the victim surviving, and the presence of the soldiers was to ensure security against such an eventuality.
But apart from the fact that four Roman auxiliaries were unlikely to be terrified by a few women in deep mourning, the Roman authorities, if we are to judge by Pilate, were well aware that neither Jesus nor his disciples posed much of a threat. More important, the ‘notice’ (v. 19) was meant to be read. If people could be close enough to the cross to read a sign, close enough (according to all four Gospels) to hear some of Jesus’ utterances, it is difficult to see why vv. 25–27 should be assessed so negatively.
If we attempt to correlate the four people to whom John refers with the three listed in Matthew and Mark, Mary Magdalene (i.e. Mary of Magdala, a village on the west shore of Galilee two or three miles north of Tiberias) appears in all four lists. John has not mentioned her before, but she figures prominently in the resurrection accounts (20:1ff.). Only Luke 8:2 offers additional information: she was one of those women who ministered to Jesus, and seven demons had gone out of her, presumably in consequence of Jesus’ ministry. The mother of Jesus appears only in John’s list. Of the other two women in John’s list, there is something to be said for supposing that Mary the wife of Clopas is to be identified with Mary the mother of James and Joses.
That means that Salome (Mk. 15:40) is the mother of James and John the sons of Zebedee (Mt. 27:56–57), and is none other than the sister of Mary the mother of Jesus. The primary reason why these identifications cannot be certain is that Mark tells us, ‘Many other women who had come up with him to Jerusalem were also there’ (Mk. 15:41), and therefore the lists should not necessarily be mapped onto each other. In favour of the traditional identification, however, are two details:
(a) assuming that John is the beloved disciple (cf. vv. 26–27) who stands behind the Fourth Gospel, it is remarkable that he alone of the Evangelists mentions neither his own name nor the name of his brother—which makes it unsurprising that his mother, the sister of Mary the mother of Jesus, is also unnamed;
(b) Jesus’ assignation of a connection between his mother and the beloved disciple (vv. 26–27) becomes somewhat easier on the assumption that John is his cousin on his mother’s side, his mother’s nephew.
19:26–27. The disciple whom Jesus loved (cf. notes on 13:23) was not mentioned in the previous verse, but is here introduced.21 The Greek behind Dear woman (gynai) is as difficult to translate as at 2:4, the only other place where Jesus’ mother appears in the Fourth Gospel (except for brief mention at 2:12; 6:42).
The words Jesus uses, here is your son … Here is your mother, are reminiscent of legal adoption formulae, but such formulae would have been cast in the second person (e.g. ‘You are my son’). If Jesus was the breadwinner of the family before he embarked on his public ministry, and if every mention of Mary during Jesus’ years of ministry involves Jesus in a quiet self-distancing from the constraints of a merely human family, and this not least for his mother’s good (cf. notes on 2:2–4), it is wonderful to remember that even as he hung dying on a Roman cross, suffering as the Lamb of God, he took thought of and made provision for his mother.
Some have found it surprising that Jesus’ brothers did not take over this responsibility. But quite apart from the fact that they were at this point quite unsympathetic to their older brother (7:5), they may not even have been in Jerusalem: their home was in Capernaum (cf. notes on 2:12). Barrett (p. 552) objects that their lack of faith (7:5) ‘could not annul their legal claim’. True enough, but this is not a legal scene. Jesus displays his care for his mother as both she and the beloved disciple are passing through their darkest hour, on their way to full Christian faith.22 From that time (hōra, ‘hour’) on, from the ‘hour’ of Jesus’ death/exaltation (cf. notes on 2:4; 12:23; 17:1), this disciple took her into his home. 23
The more difficult question is whether this relationship that the dying Jesus establishes between his mother and the beloved disciple is symbolic, and if so, of what. There have been any number of suggestions, most of them anachronistically tied either to later developments in historical theology, or to an unlikely interpretation of 2:1–11, or to both.
Roman Catholic exegesis has tended not so much to see Mary coming under the care of the beloved disciple, as the reverse; and if the beloved disciple is also taken as an idealization of all true disciples, the way is cleared to think of Mary as the mother of the church. For some scholars, this theme is tied to ‘new Eve’ typology—Mary as the antitype of the first woman, who can say, ‘With the help of the LORD I have brought forth a man’ (Gn. 4:1). Indeed, for Brown (2. 925–926), this is virtually the climax of Jesus’ mission, since the next verse (v. 28) discloses that Jesus now knows that all things have been completed.
Apart from the question of the meaning of v. 28, however (for which see below), the fact that the beloved disciple took Mary into his home, rather than the reverse, rather favours the view that he was commissioned to look after her. Thus, the theological reading favoured by many Catholic exegetes tends to move in a direction contrary to an historical reading of the text. Certainly it is true that John uses history to teach theology, and that both Jesus and John use historical events, institutions and utterances in symbolic ways to teach deeper truths to those with eyes to see.
But such theological readings are in line with the historical reading. In this instance, however, the Fourth Gospel focuses on the exclusiveness of the Son, the finality of his cross-work, the promise of the Paraclete as the definitive aid to the believers after Jesus has been glorified, and correspondingly de-emphasizes Mary by giving her almost no part to play in the narrative, and by reporting a rebuke, however gentle, that Jesus administered to her (2:4).
With such themes lying on the surface of the text, it is most natural to see in vv. 26–27 an expression of Jesus’ love and care for his mother, a thoughtful provision for her needs at the hour of supreme devastation (cf. Dauer, pp. 322–326). To argue, then, that this scene is symbolic of a continuing role for Mary as the church comes under her care is without adequate contextual control. It is so anachronistic an interpretation that is difficult to imagine how it could have gained such sway apart from the developments of centuries of later traditions.
Others have taken the beloved disciple to represent the ideal Christian, and Mary to represent the faithful remnant of Israel that accepted Jesus as the promised Messiah. The remnant of Israel is thus the ‘mother’ from which the church is born. But it is hard to see how the remnant comes under the care of the church, or vice versa. Bultmann (p. 673) sees in the beloved disciple a representation of Gentile Christianity, and in Mary a representative of Jewish Christianity: thus that part of the Jews that tarries by the cross overcomes the offence of the cross and learns to feel at home in the increasingly Gentile church, while Gentile Christianity is charged with making the Jewish remnant feel at home.1 But this ill suits the thrust of the narrative.
The beloved disciple is himself a Jew, and at this stage of the Gospel he has not yet come to believe in the resurrection (cf. 20:8). When most of these interpretations are canvassed, it is hard not to sympathize with Dodd (IFG, p. 423), who dismisses the lot as ‘singularly unconvincing’ (similarly Schlatter, p. 351).
If a symbolic reading is to be sanctioned, it must be constrained by the themes of the Fourth Gospel, and perhaps secondarily by possible parallels in the Synoptics. The suggestion of Gourgues25 is attractive. In John 2:1–11, Mary approaches Jesus as a mother and is somewhat rebuffed. If she demonstrates the first signs of faith, it must be the faith of a disciple, not a mother. Here she stands near the cross with other disciples, and once she has assumed that stance she may again be assigned a role as mother—but not as mother of Jesus, but of another fellow-disciple.
The blessing she receives is a peculiar manifestation of a truth articulated elsewhere: ‘And everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life’ (Mt. 19:29).
19:28. Others may unconsciously play their part in the divine plan of redemption (e.g. vv. 23–24; cf. Acts 13:29), but not Jesus. This does not mean his cry I am thirsty was a bit of manipulative histrionics: a man scourged, bleeding, and hanging on a cross under the Near-Eastern sun would be so desperately dehydrated that thirst would be part of the torture.26 But Jesus’ mind is so steeped in Scripture that he understands the relevance of the Davidic texts to himself. He knew that all was now completed (ēdē panta tetelestai).
This cannot be taken so mechanically that there is nothing whatsoever left to fulfil in the divine plan, not even Jesus’ death. The very next line displays one more fulfillment, and v. 30 connects the moment of Jesus’ death with the final fulfillment. Rather, Jesus’ knowledge that all was now completed is the awareness that all the steps that had brought him to this point of pain and impending death were in the design of his heavenly Father, and death itself was imminent.27
Although some have tried to connect the so that the Scripture would be fulfilled clause with what precedes (‘Jesus, knowing that all things had been accomplished in order to fulfil Scripture, said “I thirst” ’), it is best to read it with what follows (reading ‘Jesus, knowing that all things had been accomplished, in order to fulfil Scripture said “I thirst” ’; cf. Moo, pp. 275–278). Even if this is what is meant, the Old Testament passage to which reference is made is not obvious.
Some have promoted Psalm 22:15, where the fact that the psalmist’s tongue sticks to the roof of his mouth presumably means he is thirsty. The suggestion has additional force because Psalm 22 has just been quoted (v. 24). Others opt for Psalm 42:2 or 63:1 (‘My soul thirsts for God’), but this means that John 19:28 must be taken in a highly symbolic fashion, since Jesus thirsts for water, not for God.
Better still is Psalm 69:21 (‘They … gave me vinegar for my thirst’). This Psalm has already twice been cited in this Gospel (2:17; 15:25), and the particular verse, Psalm 69:21, not only includes specific reference to thirst, but is apparently alluded to in John 19:29–30 (see below).
Indeed, it has been suggested28 that the link to Psalm 69:21 may be even tighter. If we grant that Jesus knew he was fulfilling this Scripture, presumably he knew that by verbally confessing his thirst he would precipitate the soldiers’ effort to give him some wine vinegar. In that case, the fulfillment clause could be rendered. ‘Jesus, knowing that all things had been accomplished, in order to fulfil [the] Scripture [which says “They … gave me vinegar for my thirst”] said “I thirst” ’.
Either way, John wants to make his readers understand that every part of Jesus’ passion was not only in the Father’s plan of redemption but a consequence of the Son’s direct obedience to it (cf. notes on 5:19–30). And either way, the hermeneutical assumption is that David and his experiences constitute a prophetic model, a ‘type’, of ‘great David’s greater son’.
This truth may also by highlighted by the strange choice of verb for would be fulfilled (teleiōthē). In fulfillment formulae, John elsewhere uses the verb preferred by others, plēroō (‘to fulfil’), but here resorts to teleioō (more properly ‘to complete’). Almost certainly this is because he is drawing attention to the use of the same verb in the preceding clause (‘that all was now completed’, tetelestai) and in v. 30 (‘It is finished’, tetelestai).
The completion of his work is necessarily the fulfillment of Scripture and the performance of the Father’s will. Jesus’ cry I am thirsty, the final instance of his active, self-conscious obedience in the Fourth Gospel, and so tied to ‘It is finished’, thus represents ‘not the isolated fulfilling of a particular trait in the scriptural picture, but the perfect completion of the whole prophetic image’ (Westcott, 2. 315; cf. Reim, p. 49).
19:29. The drink offered here is not to be confused with the ‘wine mixed with myrrh’ which some charitable people offered him on the way to the cross (Mk. 15:23). That was a sedative designed to dull the agony, and Jesus refused to drink it. He was fully resolved to drink, instead, the cup of suffering the Father had assigned him. The episode in John 19:29 finds its parallel rather in Mark 15:36. Far from being a sedative, it would prolong life and therefore prolong pain. The ‘wine vinegar’ (oxos) was a cheap, sour wine used by soldiers; the use of this word recalls Psalm 69:21, where the same noun appears. The use of a sponge to carry some to Jesus’ lips is also reported in Mark 15:36 par.
Only John, however, mentions that the sponge was placed on a branch of hyssop (Gk. hyssōpō). The hyssop (NEB mg. ‘marjoram’) is a little plant, a sprig of which is ideal for sprinkling—the use to which it was regularly put in Old Testament times (e.g. the sprinkling of blood on the doorposts and lintel at Passover, Ex. 12:22). By the same token, the plant is frequently judged too small and light to serve the purpose assigned to it here.
This has prompted commentators to favour one of two other approaches: (1) Some think that John chooses the term ‘hyssop’ even though some other stick was in fact used by the soldiers (Mk. 15:36 speaks of a ‘stick’, kalamos), in order to forge additional links to the Passover. But giving Jesus a drink of wine vinegar soaked in a sponge perched on a bit of hyssop that couldn’t hold its weight is a remote parallel from a sprig of hyssop used to sprinkle blood. A rising number of commentators are now rejecting this view (e.g., Schnackenburg, 3. 284; Haenchen, 2. 194).
(2) Others have followed the suggestion of Joachim Camerarius in the sixteenth century. He conjectured that the original word was not hyssōpō (‘on hyssop’) but hyssō (‘on a javelin’); and two cursive manuscripts were later found to support his suggestion.29 Some therefore wonder if an error could have occurred early enough in the transmission of the Gospel that it affected virtually all the manuscript evidence. The fact that soldiers offer this drink to Jesus might be taken to support the suggestion. However, G. D. Kilpatrick30 has shown that the hyssos (Lat. pilum) was not any kind of javelin, but one at this time reserved for Roman legionary troops, not the auxiliary troops stationed in Judea, and therefore no hyssos would have been available.
Of course, an individual hyssos might have made its way to Jerusalem, but this improbability compounded with the weakness of the textual evidence makes for an implausible case. Meanwhile, others have argued that although a branch of hyssop would not support a sodden sponge, a stalk of hyssop could.31 Indeed, the branches of hyssop at the end of a stalk could form a little ‘nest’ to cradle the sponge. Roman crosses were not very high; the soldiers needed to raise the sponge barely above their own heads.
19:30. However the drink reached him, Jesus completed his part in fulfilling the prophecy. When he had received the drink, Jesus cried out once more—possibly the ‘loud cry’ of Mark 15:37, the content of which is not there reported. If the content is recorded here, it may be because the beloved disciple was close enough to hear it.
In the Greek text, the cry itself is one word, tetelestai (cf. notes on v. 28). As an English translation, It is finished captures only part of the meaning, the part that focuses on completion. Jesus’ work was done. But this is no cry of defeat; nor is it merely an announcement of imminent death (though it is not less than that). The verb teleō from which this form derives denotes the carrying out of a task, and in religious contexts bears the overtone of fulfilling one’s religious obligations.
Accordingly, in the light of the impending cross, Jesus could earlier cry, ‘I have brought you glory on earth by completing (teleiōsas; i.e. by accomplishing) the work you gave me to do’ (17:4). ‘Having loved his own who were in the world, he loved them eis telos—not only ‘to the end’ but to the full extent mandated by his mission. And so, on the brink of death, Jesus cries out, It is accomplished!
With that, Jesus bowed his head and gave up (paredōken, he ‘handed over’) his spirit (cf. Lk. 23:46). No-one took his life from him; he had the authority to lay it down of his own accord (10:17, 18), the culminating act of filial obedience (8:29; 14:31). The suggestion that this means he handed over the Holy Spirit to his followers is contradicted by the flow of the argument in ch. 20.
One of the best summaries of the significance of Jesus’ death, a little poem by S. W. Gandy, is particularly appropriate here, because it mirrors John’s use of irony to help his readers see:
He hell in hell laid low;
Made sin, he sin o’erthrew;
Bowed to the grave, destroyed it so,
And death, by dying, slew.
18 Hoi men oun stratiōtai … Heistēkeisan de … At the risk of overtranslating: ‘So the soldiers, on the one hand, did these things; on the other hand, there stood near the cross of Jesus …’
19 Cf. Morris, p. 811 n. 60: ‘In the light of Matt. 27:55 and Luke 8:2f. it is not impossible that these women had provided the very clothes over which the soldiers gambled.’
NIV New International Version.
20 E. Stauffer, Jesus and His Story (tr. D. M. Barton; SCM, 1960), pp. 111, 179 n. 1.
Barrett C. K. Barrett, The Gospel according to St John: An Introduction with Commentary and notes on the Greek Text (SPCK, 21978).
21 Morris, p. 812: ‘Is this perhaps the touch of one who remembers who were there, but records them as he saw them and thus does not mention himself?’
Barrett C. K. Barrett, The Gospel according to St John: An Introduction with Commentary and notes on the Greek Text (SPCK, 21978).
22 That both Mary and Jesus’ brothers are found with the apostles and the rest of the one hundred and twenty in the period between the ascension and Pentecost (Acts 1:14), even though the brothers, at least, were thoroughly sceptical a few months earlier (7:5) and even Mary may have had her doubts (cf. Mk. 3:20–35), is best accounted for by the information Paul provides: after his resurrection Jesus appeared to James (1 Cor. 15:7).
23 The last phrase, ‘into his home’, renders eis ta idia, lit. ‘into his own [things]’, an expression also found in 1:11. It is difficult to imagine that there is any direct allusion, however, not only because the contexts of each occurrence are so different but also because the same phrase occurs in 16:32 without any possibility of an allusion to the Prologue. On the possibility that John the son of Zebedee had a place of his own in Jerusalem, cf. Introduction, § IV.
Brown R. E. Brown, The Gospel according to John: Introduction, Translation and Notes, 2 vols. (Geoffrey Chapman/ Doubleday, 1966–71).
Dauer A. Dauer, Die Passionsgeschichte im Johannesevangelium: Eine traditionsgeschichtliche und theologische Untersuchung zu Joh 18, 1–29, 30 (München: Kösel Verlag, 1972).
Bultmann R. Bultmann, The Gospel of John: A Commentary, translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches (Blackwell, 1971).
1 Minear (pp. 143–152) has developed this view yet farther.
IFG C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge University Press, 1953)
Schlatter A. Schlatter, Der Evanglist Johannes (Stuttgart: Calwer, 41975).
25 M. Gourgues, NRT 108, 1986, pp. 174–191.
26 Cf. Beasley-Murray, p. 351: ‘One may no more assume that John’s emphasis on the cross as the exaltation of Jesus excludes his desolation of spirit than his emphasis on the deity of the Son excludes the Son’s true humanity.’
27 John’s summary of Jesus’ knowledge is a more urgent and ominous form of the repeated declaration that the hour had arrived (12:23; 17:1): both statements are slightly proleptic, the latter more so than the former. For this reason, the attempt to make vv. 26–27 the climax of the narrative on the basis of v. 28a fails (cf. note on vv. 26–27).
Moo Douglas J. Moo, The Old Testament in the Gospel Passion Narratives (Almond, 1983).
28 Prof. C. F. D. Moule, in a personal letter dated 2 Sept. 1988.
Westcott B. F. Westcott, The Gospel according to St John: The Greek Text with Introduction and Notes, 2 vols. (John Murray, 1908).
Reim G. Reim, Studien zum alttestamentlichen Hintergrund des Johannesevangeliums (SNTSMS 22; Cambridge University Press, 1974).
par. and parallel(s).
NEB The New English Bible, Old Testament, 1970; New Testament, 21970.
Schnackenburg R. Schnackenburg, The Gospel according to St John, tr. by K. Smyth, C. Hastings and others, 3 vols. (Burns and Oates, 1968–82); vol. 4 only in German, subtitled Ergänzende Auslegungen und Exkurse (Freiburg: Herder, 1984).
Haenchen E. Haenchen, A Commentary on the Gospel of John, translated by R. W. Funk, edited by R. W. Funk and U. Busse, 2 vols. (SCM/Fortress, 1984).
29 The possibility of textual corruption is even more plausible in uncial script. The evidence is nicely set out in Beasley-Murray, p. 318, n. q.
30 Journal of Transactions of the Victoria Institute 89, 1957, pp. 98–99.
Lat. Latin.
31 SB 2. 581; cf. E. Nestle, ZNW 14, 1913, pp. 263–265.
Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
3:9 The Lord is not delaying the promise Peter argues against the scoffers’ accusation (2 Pet 3:4).
is being patient toward you God delays the second coming so that more people can be redeemed. The day Christ returns, His entire kingdom will be inaugurated and evil will be purged from the world.
does not want any to perish God wishes for all people to come to faith and be saved. Within the context of v. 9, this phrase indicates that Jesus has not returned yet because God desires that none be lost (or perish). Every day before Jesus returns is a day of grace and represents the possibility of more people turning to Him and receiving eternal life (compare John 3:16–17).
come to repentance Refers to turning toward God and away from sin. God desires that none perish; however, this will ultimately be a necessary consequence of the world becoming good and holy again, as God will not force His will upon those who resist it.
Repentance
The need for repentance is highlighted in Jesus’ earliest preaching: “The time is fulfilled and the kingdom of God has come near. Repent and believe in the gospel!” (Mark 1:15). Repentance is rooted in the human consciousness of sin, an awareness of falling short of a standard, relational brokenness and alienation, and fear of judgment. Whether motivated by inner guilt or shameful loss of face, repentance involves attitudes and acts that aim at setting things right. Coupled with confession, repentance is involved in the process of receiving forgiveness from God through Jesus Christ, and provides a model for person-to-person reconciliation as well.
From its beginning, the biblical narrative speaks of our need for repentance. Made in the image of God, and meant for fellowship with the Creator, Adam and Eve use their freedom to disobey a divine command (Gen 3). In estrangement they hide; when discovered, they attempt excuses in their fearfulness. At the origins of the human family, sin is present (hence the term “original sin”), which becomes part of the spiritual reality of all humanity. The result: “the person, the one sinning, will die” (Ezek 18:20). The sacrificial system of the Old Testament is established (in part) to address the necessity of atonement (Lev 17:11; Heb 9:22): “apart from the shedding of blood there is no forgiveness.”
Jewish tradition shows a lifelong struggle between the yetzer ha tov (good impulse) and the yetzer ha ra (evil impulse; compare Gen 4:7; Rom 7:22–23). The life of David dramatically demonstrates this. A man after God’s own heart, David nonetheless falls deeply into evil, committing adultery and murder (2 Sam 11). When David faces God’s justice and the consequences of sin, Psalm 51 presents his public response: a contrite heart, personal confession, and repentance (Psa 51:16–17). Later, Solomon received the promise that when God’s people humble themselves, pray, seek His face and turn from sin, God hears from heaven, forgives them, and heals their land (2 Chr 7:14).
The New Testament suggests several forms of turning to repentance and confession. First John 1:9 suggests personal confession of sin directly to God. Other passages invite the ministry of a friend, counselor, or minister to hear one’s confession (Matt 16:19; John 20:23; Jas 5:16). In the Parable of the Prodigal Son, the son’s repentant return is embraced by the parent’s unconditional love, bringing reconciliation (Luke 15:11–32). Jesus Himself teaches His disciples to pray “forgive us”—and this underlies general confession in corporate worship (Matt 6:12). The kyrie prayer, “Lord have mercy,” transcends cultural boundaries (Luke 18:13).
In the early church, initial repentance and forgiveness were closely identified with conversion and baptism (Acts 2:28). In addition to the Ten Commandments and the Sermon on the Mount, other exhortations about sin were emerging (Exod 20; Matt 5–7; compare 1 John 2:16; 3:4, Rom 14:23, Jas 4:17), which were accompanied by reflections on especially “deadly” sins (Mark 3:29; Acts 15:29; 1 John 5:16).
Hebrews emphasizes the ministry of Jesus as once-for-all sacrifice and abiding high priest (Heb 7:26–28; 9:11–15). The letter includes a fervent exhortation against backsliding from life in Christ (Heb 6:4–8; 10:26–31). Similarly, the book of Revelation proclaims the need for repentance for individual believers and entire church fellowships (Rev 1:4–3:22). Paul even speaks of “godly sorrow” that brings restoration, whereas “worldly sorrow”—guilt with no healthy remedy through grace—proves deadly (2 Cor 7:8–13).
JAMES D. SMITH III
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (2 Pe 3:9). Lexham Press.
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.
Luke 23:1–56 | Then the whole group of them rose up and brought Jesus before Pilate.They began to accuse him, saying, “We found this man subverting our nation, forbidding us to pay the tribute tax to Caesar and claiming that he himself is Christ, a king.”…
Mark 15:1–47 | Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate.So Pilate asked him, “Are you the king of the Jews?” He replied, “You say so.”…
Matthew 27:1–66 | When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. They tied him up, led him away, and handed him over to Pilate the governor…
John 19:13–14 | When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic).(Now it was the day of preparation for the Passover, about noon.) Pilate said to the Jewish leaders, “Look, here is your king!”
Hebrews 13:8–14 | Jesus Christ is the same yesterday and today and forever! Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who
17 he. Mat. 10:38; 16:24; 27:31–33. Mar. 8:34; 10:21; 15:21, 22. Lu. 9:23; 14:27; 23:26, 33. went. Le. 16:21, 22; 24:14. Nu. 15:35, 36. 1 Ki. 21:13. Lu. 23:33. Ac. 7:58. He. 13:11–13. Golgotha. Golgotha, of which Κρανιον and Calvaria are merely translations, is supposed to have been a hill, or a rising on a greater hill, on the north-west of Jerusalem. Mat. 27:33, 34. Mar. 15:21, 22. Lu. 23:33.
18 ch. 18:32. Ps. 22:16. Is. 53:12. Mat. 27:35–38, 44. Mar. 15:24–28. Lu. 23:32–34. Ga. 3:13. He. 12:2.
19 wrote. Mat. 27:37. Mar. 15:26. Lu. 23:38. And the. The apparent discrepancy between the accounts of this title given by the Evangelists, which has been urged as as objection against their inspiration and veracity, has been most satisfactorily accounted for by Dr. TOWNSON; who supposes that, as it was written in Hebrew, Greek, and Latin, it might have slightly varied in each language; and that, as St. Luke and St. John wrote for the Gentiles, they would prefer the Greek inscription, that St. Matthew, addressing the Jews, would use the Hebrew, and that St. Mark, writing to the Romans, would naturally give the Latin. JESUS. ver. 3, 12; ch. 1:45, 46, 49; 18:33. Ac. 3:6; 26:9.
20 in. ver. 13; ch. 5:2. Ac. 21:40; 22:2; 26:14. Re. 16:16. and Greek. Ac. 21:37. Re. 9:11.
22 What. ver. 12. Ps. 65:7; 76:10. Pr. 8:29.
23 the soldiers. Mat. 27:35. Mar. 15:24. Lu. 23:34. now. Such was the χιτων, or coat, of the Jewish high-priest, as described by JOSEPHUS. woven, or, wrought. Ex. 39:22, 23.
Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 80). Samuel Bagster and Sons.
Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
Luke 20:9
Exegesis ērxato de pros ton laon legein tēn parabolēn tautēn lit. ‘he began to tell the people this parable’. For archomai with infinitive, cp. on 4:21; here it refers to a new turn in Jesus’ activity, cp. “He went on to tell” (NEB). pros ton laon is emphatic by position and brings out a change in Jesus’audience after vv. 1–8, cp. “then he turned to the people” (Phillips). For parabolē cp. on 4:23.
exedeto auton geōrgois ‘he let it to tenants’.
ekdidomai (‡) ‘to lease’, ‘to let (out)’. For the form exedeto instead of exedoto cp. Bl-D, 94.1.
geōrgos ‘farmer’, here ‘tenant’, cp. TH-Mk on 12:1.
apedēmēsen chronous hikanous ‘he went abroad for a considerable time’. For apodēmeō cp. on 15:13 and TH-Mk on 12:1 chronous hikanous is accusative of duration. chronoi in the plural denotes a longer period. For hikanos cp. A-G s.v. 1b.
Translation Parable, see on 8:4.
Planted a vineyard. The verb ‘to plant’ in some languages may only take ‘plant(s)’ or ‘tree(s)’, or the name of a specific plant/tree as object, but not ‘vineyard’ or ‘garden’; hence, ‘made (or, laid out) a vineyard’ (Javanese, Willibrord); in Bahasa Indonesia the technical term is ‘to open’, referring primarily to the clearing of the jungle, then also to the laying-out of a garden in the area cleared.—Vineyard, or, ‘field/garden with vines’, ‘grape garden’ (Thai), ‘place-for-grapes’ (Tzeltal), ‘wine (fruit) garden’ (several Indonesian languages); cp. also ‘a man possessed a field; he planted vines (a transliterated term) in it’ (Fon, in Mk. 12:1; cp. TBT, 19.115, 1968).
For ‘vines’, or, ‘grape-plants’ (Spanish VP), see Nida, BT, 165f; N.T.Wb./38, FLORA. Where a cultural equivalent for ‘wine’ (for which see on 1:15) is used, it may be possible to employ a term connected with the beverage chosen, e.g. ‘field/garden of palmwine-trees’. Such a rendering, however, requires careful consideration, because it must fit the concomitant features mentioned in the parallel passages (Mt. 21:33, Mk. 12:1). Thus is Bamileke, where ‘wine’ is rendered by ndu’, i.e. the fermented juice of the raffia-palm (nkua), the translator may feel that he cannot say ‘field of knua’ (since such a field has neither a wall or hedge, nor a tower) but must coin a descriptive phrase, ‘plantation of ndu trees’.
Let it out to tenants, or, “leased it (or, rented it out) to tenants” (Goodspeed, TEV), ‘left it to be taken care of by renters-of-land’ (Tzeltal), and cp. TH-Mk on 12:1. What is probably meant here is a long lease, and payment in kind, either a fixed amount of the product, or a third or fourth part of it. Renderings of tenants may be rather generic (as is the Greek), e.g. ‘farmers’ (Shona), ‘field-workers’ (Toba Batak), ‘gardeners’ (Trukese, Ponape), ‘those who hoe’ (Fulani, Balinese); or more specific, referring to the men’s having the vineyard in lease, e.g. “tenants” (RSV, similarly Sranan, South Toradja), ‘caretakers’ (Kapauku), or to their job, e.g. “vine-growers” (NEB, similarly Jerusalem).
Went into another country for a long while, or ‘went to another (or, a far/foreign) country (or, to the country of other/foreign/far-away people) and stayed there for a long time’.
Luke 20:10
Exegesis kairō ‘at the proper time’, cp. en kairō (12:42) and A-G s.v. 2.
hina apo tou karpou tou ampelōnos dōsousin autō lit. ‘in order that they might give him from the fruit of the vineyard’, final clause denoting the owner’s intention in sending the slave and virtually equivalent to his message to the tenants. apo tou karpou is equivalent to a partitive genitive, cp. A-G s.v. apo I 6; it is best rendered ‘a share of’ or ‘a part of’. karpos is used in a more general meaning, ‘produce’, ‘proceeds’. autō is best understood as referring to the servant.
hoi de geōrgoi exapesteilan auton … kenon ‘but the tenants sent him away empty-handed’, cp. on 1:53.
deirantes lit. ‘after beating (him) up’, denoting an act which takes place before the sending away.
Translation When the time came, or more explicitly, ‘at the season of grapes’ (cp. Bahasa Indonesia), ‘at the time for harvesting the grapes’ (cp. Balinese).
The construction sent a servant … that they should give has to be adjusted in some languages, so as to avoid the change of subject, e.g. ‘sent a servant … to ask-for/collect/receive’ (Tzeltal, Balinese, Rieu), or to make explicit the implied message, e.g. ‘he ordered a servant to go … and to tell (them), “You must give …” ’.
Some of the fruit of the vineyard, or, “his (i.e. the owner’s) share of the harvest” (TEV), “his share of the produce (of the vineyard)” (NEB, Rieu ‘the produce (lit. the strength) of the vineyard a part’ (Toba Batak), part from what they had gained with the vineyard’ (Sranan, where a more literal rendering would suggest that the owner sent his servant for some grapes). Fruit, cp. also N.T. Wb./40.
Empty handed, see on “empty” in 1:53.
Luke 20:11
Exegesis kai prosetheto heteron pempsai doulon lit. ‘and he went on to send another slave’, i.e. ‘again he sent a slave’, cp. A-G s.v. prostithēmi I c.
Translation He sent another (or a second) servant, or, ‘again’ (or, for the second time) he sent a servant (of his)’.
Treated him shamefully, cp. TH-Mk on 12:4.
Luke 20:12
Exegesis hoi de kai touton traumatisantes exebalon ‘but him too they wounded and threw him out’. kai touton suggests that this one was treated along the same lines as the other two, yet traumatizō and ekballō have a stronger connotation of violence than the verbs used in vv. 10f, cp. Plummer.
traumatizō (‡) ‘to wound’, ‘to hurt’.
Translation He sent yet a third, or, ‘for the third time he sent a servant (of his)’.
Wounded, probably referring to heavy, but non-fatal, bruises or wounds inflicted by some instrument; cp. N.T.Wb./76, also /43, HIT.
Cast out may have to be specified, e.g. ‘cast/flung/pushed out of the vineyard.’
Luke 20:13
Exegesis ho kurios tou ampelōnos ‘the owner of the vineyard’, cp. on 1:6.
ti poiēsō ‘what shall I do?’, deliberative question.
pempsō ton huion mou ton agapēton ‘I shall send my beloved son’, cp. on 3:22.
isōs touton entrapēsontai ‘perhaps they will respect him’. For entrepomai cp. on 18:2 and TH-Mk on 12:6.
isōs (‡‡) ‘perhaps’ (as usual in Greek), or, ‘surely’, preferably the former.
Translation Said, i.e. in himself, or, ‘asked himself’, ‘thought’.
My beloved son, or ‘my son, the one I love’, If in 3:22 a rather literary or archaic phrase, or honorific forms have been used, the more colloquial context here may require a more common expression, cp. e.g. “my Son, my Beloved” (3:22), and, “my own dear son” (here) in NEB.
They will respect, or, ‘they will have regard (or, show consideration) for’, ‘they will not dare to touch/maltreat’.
NEB New English Bible
‡ Greek word occurs only once in the Gospel of Luke.
TH-Mk Translator’s Handbook Mark
TH-Mk Translator’s Handbook Mark
TBT The Bible Translator
BT Bible Translating
N.T.Wb. New Testament Wordbook
TEV Today’s English Version
TH-Mk Translator’s Handbook Mark
RSV Revised Standard Version
NEB New English Bible
TEV Today’s English Version
NEB New English Bible
‡ Greek word occurs only once in the Gospel of Luke.
TH-Mk Translator’s Handbook Mark
‡ Greek word occurs only once in the Gospel of Luke.
N.T.Wb. New Testament Wordbook
TH-Mk Translator’s Handbook Mark
‡‡ Greek word occurs only once in the New Testament.
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