events surrounding Christ's second coming and signal the establishment of the

events surrounding Christ's second coming and signal the establishment of the

Paul (chs. 9, 18; cf. 2 Cor. 12:1). Most frequently they were used to reveal apocalyptic imagery (cf. Ezekiel, Daniel, Zechariah, Revelation). They were not considered normal in biblical times, nor should they be so now. The time will come, however, when God will use visions and dreams during the tribulation period as predicted by Joel 2:28–32.

ACTS—NOTE ON 2:18 prophesy. The proclamation of God's truth will be pervasive in the millennial kingdom.

ACTS—NOTE ON 2:19 wonders . . . signs. Cf. 4:30; 5:12; 14:3; 15:12. "Wonders" is the amazement people experience when witnessing supernatural works (miracles). "Signs" point to the power of God behind miracles—marvels have no value unless they point to God and his truth. Such works were often done by the Holy Spirit through the apostles (5:12–16) and their associates (6:8) to authenticate them as the messengers of God's truth. Cf. 2 Cor. 12:12; Heb. 2:3– 4. blood . . . fire . . . vapor of smoke. These phenomena are all connected with events surrounding Christ's second coming and signal the establishment of the earthly kingdom: blood (Rev. 6:8; 8:7–8; 9:15; 14:20; 16:3); fire (Rev. 8:5, 7–8, 10); and smoke (Rev. 9:2–3, 17–18; 18:9, 18).

ACTS—NOTE ON 2:20 sun . . . darkness . . . moon to blood. Cf. Matt. 24:29–30; see note on Rev. 6:12. day of the Lord. See Introduction to Joel: Interpretive Challenges; see note on 1 Thess. 5:2. This day of the Lord will come with the return of Jesus Christ (cf. 2 Thess. 2:2; Rev. 19:11–15).

ACTS—NOTE ON 2:21 everyone who calls. Up to that hour of judgment and wrath, any who turn to Christ as Lord and Savior will be saved (see notes on Rom. 10:10–13).

ACTS—NOTE ON 2:22–36 Here is the main body of Peter's sermon, in which he presented and defended Jesus Christ as Israel's Messiah.

ACTS—NOTE ON 2:22 Jesus of Nazareth. The humble name that often identified the Lord during his earthly ministry (Matt. 21:11; Mark 10:47; Luke 24:19; John 18:5). attested . . . with mighty works and wonders and signs. By a variety of supernatural means and works, God validated Jesus as the Messiah (cf. Matt. 11:1–6; Luke 7:20–23; John 3:2; 5:17–20; 8:28; Phil. 2:9; see notes on Acts 1:3 and 2:19).

ACTS—NOTE ON 2:23 according to the definite plan and foreknowledge of

God. From eternity past (2 Tim. 1:9; Rev. 13:8) God predetermined that Jesus would die an atoning death as part of his pre-ordained plan (Acts 4:27–28; 13:27–29). hands of lawless men. An indictment against "men of Israel" (2:22), those unbelieving Jews who instigated Jesus' death, which was carried out by the Romans. That the crucifixion was predetermined by God does not absolve the guilt of those who caused it.

ACTS—NOTE ON 2:24 not possible. Because of his divine power (John 11:25; Heb. 2:14) and God's promise and purpose (Luke 24:46; John 2:18–22; 1 Cor. 15:16–26), death could not keep Jesus in the grave.

ACTS—NOTE ON 2:25–28 David says. The Lord was speaking of his resurrection prophetically through David (see note on Ps. 16:10).

ACTS—NOTE ON 2:27 Hades. Cf. v. 31; see note on Luke 16:23. The NT equivalent of the OT grave or "Sheol." Though sometimes it identifies hell (Matt. 11:23), here it refers to the general place of the dead.

ACTS—NOTE ON 2:29 his tomb is with us. A reminder to the Jews that David's body had never been raised, so he could not be the fulfillment of the prophecy of Ps. 16.

ACTS—NOTE ON 2:30–32 Peter exposits the meaning of Ps. 16 as referring not to David, but to Jesus Christ. He would be raised to reign (Acts 2:30; cf. Ps. 2:1–9; 89:3).

ACTS—NOTE ON 2:30 therefore a prophet. Peter quoted Ps. 132:11. As God's spokesman, David knew that God would keep his oath (2 Sam. 7:11–16) and Christ would come.

ACTS—NOTE ON 2:31 Peter quoted Ps. 16:10.

ACTS—NOTE ON 2:32 God raised up. Cf. v. 24; 10:40; 17:31; 1 Cor. 6:14; Eph. 1:20. That he did so attests to his approval of Christ's work on the cross. we all are witnesses. The early preachers preached the resurrection (Acts 3:15, 26; 4:10; 5:30; 10:40; 13:30, 33–34, 37; 17:31).

ACTS—NOTE ON 2:33 After Jesus was risen and ascended, God's promise to send the Holy Spirit was fulfilled (cf. John 7:39; Gal. 3:14) and manifest that day. exalted at the right hand of God. See note on Acts 7:55.

ACTS—NOTE ON 2:34 The Lord said to my Lord. Peter quoted another psalm (Ps. 110:1) concerning the exaltation of Messiah by ascension to the right hand of God, and reminds the reader that it was not fulfilled by David (as bodily resurrection had not yet been; see note on Acts 2:29), but by Jesus Christ (v. 36). Peter had been an eyewitness to that ascension (1:9–11).

ACTS—NOTE ON 2:36 Peter summarizes his sermon with a powerful statement of certainty: the OT prophecies of resurrection and exaltation provide evidence that overwhelmingly points to the crucified Jesus as the Messiah. both Lord and Christ. Jesus is God as well as anointed Messiah (cf. Rom. 1:4; 10:9; 1 Cor. 12:3; Phil. 2:9, 11).

ACTS—NOTE ON 2:37 cut to the heart. The Greek word for "cut" means "stab," and thus denotes something sudden and unexpected. In grief, remorse, and intense spiritual conviction, Peter's listeners were stunned by his indictment that they had killed their Messiah.

ACTS—NOTE ON 2:38 Repent. This refers to a change of mind and purpose that turns an individual from sin to God (1 Thess. 1:9). Such change involves more than fearing the consequences of God's judgment. Genuine repentance knows that the evil of sin must be forsaken and the person and work of Christ totally and singularly embraced. Peter exhorted his hearers to repent, otherwise they would not experience true conversion (see note on Matt. 3:2; cf. Acts 3:19; 5:31; 8:22; 11:18; 17:30; 20:21; 26:20; Matt. 4:17). be baptized. This Greek word lit. means "be dipped or immersed" in water. Peter was obeying Christ's command from Matt. 28:19 and urging the people who repented and turned to the Lord Christ for salvation to identify, through the waters of baptism, with his death, burial, and resurrection (cf. Acts 19:5; Rom. 6:3, 4; 1 Cor. 12:13; Gal. 3:27; see notes on Matt. 3:2). This is the first time the apostles publicly enjoined people to obey that ceremony. Prior to this, many Jews had experienced the baptism of John the Baptist, (see notes on Matt. 3:1–3) and were also familiar with the baptism of Gentile converts to Judaism (proselytes). in the name of Jesus Christ. For the new believer, it was a crucial but costly identification to accept. for the forgiveness of your sins. This might better be translated "because of the forgiveness of sins." Baptism does not produce forgiveness and cleansing from sin. See notes on 1 Pet. 3:20–21. The reality of forgiveness precedes the rite of baptism (Acts 2:41). Genuine repentance brings from God the forgiveness of sins (cf. Eph. 1:7), and because of that the new believer was to be baptized. Baptism, however, was to be the ever-present act of obedience, so that it became

synonymous with salvation. Thus to say one was baptized for forgiveness was the same as saying one was saved. See note on "one baptism" in Eph. 4:5. Every believer enjoys the complete forgiveness of sins (Matt. 26:28; Luke 24:47; Eph. 1:7; Col. 2:13; 1 John 2:12). the gift of the Holy Spirit. See notes on Acts 1:5, 8.

ACTS—NOTE ON 2:39 the promise. See note on 1:4. all who are far off. Gentiles, who would also share in the blessings of salvation (cf. Eph. 2:11–13). everyone whom the Lord our God calls. Salvation is ultimately from the Lord. See note on Rom. 3:24.

ACTS—NOTE ON 2:41 those who received his word were baptized. See note on v. 38. three thousand. Luke's use of a specific number suggests records were kept of conversions and baptisms (see note on v. 38). Archeological work on the south side of the temple mount has uncovered numerous Jewish mikvahs, large baptistry-like facilities where Jewish worshipers would immerse themselves in ritual purification before entering the temple. More than enough existed to facilitate the large number of baptisms in a short amount of time.

ACTS—NOTE ON 2:42 apostles' teaching. The foundational content for the believer's spiritual growth and maturity was the Scripture, God's revealed truth, which the apostles received (see notes on John 14:26; 15:26–27; 16:13) and taught faithfully. See notes on 2 Pet. 1:19–21; 3:1, 2, 16. fellowship. Lit., "partnership," or "sharing." Because Christians become partners with Jesus Christ and all other believers (1 John 1:3), it is their spiritual duty to stimulate one another to righteousness and obedience (cf. Rom. 12:10; 13:8; 15:5; Gal. 5:13; Eph. 4:2, 25; 5:21; Col. 3:9; 1 Thess. 4:9; Heb. 3:13; 10:24–25;1 Pet. 4:9– 10). breaking of bread. A reference to the Lord's Table, or Communion, which is mandatory for all Christians to observe (cf. 1 Cor. 11:24–29). prayers. Of individual believers and the church corporately (see Acts 1:14, 24; 4:24–31; cf. John 14:13–14).

ACTS—NOTE ON 2:43 wonders and signs. See note on v. 19. In the NT, the ability to perform miracles was limited to the apostles and their close colleagues (e.g., Philip in 8:13; cf. 2 Cor. 12:12; Heb. 2:3–4). These produced awe and respect for divine power.

ACTS—NOTE ON 2:44 all things in common. See 4:32. This phrase conveys not that the early Christians lived in a commune or pooled and redistributed

everything equally, but that they held their own possessions lightly, ready to use them at any moment for someone else, as needs arose.

ACTS—NOTE ON 2:45 selling their possessions. This indicates that they had not pooled their resources (see note on v. 44) but sold their own possessions to provide money for those of the church in need (cf. v. 46; 4:34–37; 2 Cor. 8:13– 14).

ACTS—NOTE ON 2:46 day by day . . . the temple. Believers went to the temple to praise God (v. 47), observe the daily hours of prayer (cf. 3:1), and witness to the gospel (2:47; 5:42). breaking bread in their homes. This has reference to the daily means that believers shared with one another. glad and generous hearts. The Jerusalem church was joyful because its single focus was on Jesus Christ. See notes on 2 Cor. 11:3 and Phil. 3:13–14.

ACTS—NOTE ON 2:47 the Lord added. Cf. v. 39 and 5:14. See note on Matt. 16:18. Salvation is God's sovereign work.

ACTS—NOTE ON 3:1 the hour of prayer, the ninth hour. 3:00 P.M. The Jews had three daily times of prayer (Ps. 55:17); the other two were 9:00 A.M. (third hour) and 12:00 noon (sixth hour).

ACTS—NOTE ON 3:2 gate of the temple . . . called the Beautiful Gate. A large and ornate gate inside the temple mount on the eastern side, separating the Court of the Gentiles from the Court of the Women. alms. A charitable donation of money.

ACTS—NOTE ON 3:3 into the temple. Beggars considered the temple the best site to operate because the daily throngs came to impress God with their pious good works, including offerings at the temple treasury.

ACTS—NOTE ON 3:10 Beautiful Gate. See note on v. 2.

ACTS—NOTE ON 3:11 portico called Solomon's. A portico surrounding the temple's Court of the Gentiles. This was also where Jesus had taught about the Good Shepherd (John 10:23). Cf. Isa. 35:6.

ACTS—NOTE ON 3:13 The God of Abraham . . . Isaac . . . Jacob. A description of God familiar to Peter's Jewish audience (cf. Ex. 3:6, 15; 1 Kings 18:36; 1 Chron. 29:18; 2 Chron. 30:6; Matt. 22:32). He used this formula, which stressed

God's covenant faithfulness, to demonstrate that he declared the same God and Messiah whom the prophets had proclaimed. his servant Jesus. Peter depicted Jesus as God's personal representative. This is an unusual NT title for Jesus, used only four other places (Acts 3:26; 4:27, 30; Matt. 12:18), but a more familiar OT name for Messiah (Isa. 42:1–4, 19; 49:5–7; see notes on 52:13– 53:12; cf. Matt. 20:28; John 6:38; 8:28; 13:1–7). Pilate . . . decided to release him. Pontius Pilate, the Roman governor at Jesus' trial, came from a national tradition that strongly supported justice (cf. Acts 16:37–38; 22:25–29; 25:16). He knew Jesus' crucifixion would be unjust and therefore declared him innocent six times (Luke 23:4, 14–15, 22; John 18:38; 19:4, 6) and repeatedly sought to release him (Luke 23:13–22; see notes on John 19:12–13).

ACTS—NOTE ON 3:14 the Holy and Righteous One. Cf. Ps. 16:10; Luke 4:34; John 6:69. murderer. Barabbas (Matt. 27:16–21; Mark 15:11; Luke 23:18; John 18:40).

ACTS—NOTE ON 3:15 killed . . . God raised . . . we are witnesses. Peter's confident and forceful declaration (cf. 1 Cor. 15:3–7) was a clear defense of and provided further evidence for Christ's resurrection. Peter's claim was undeniable; the Jews never showed any evidence, such as Jesus' corpse, to disprove it. Author of life. The Greek word for "author" means originator, pioneer, or beginner of something. It describes Jesus as the Divine Originator of life (cf. Ps. 36:9; Heb. 2:10; 12:2; 1 John 5:11, 20).

ACTS—NOTE ON 3:18 foretold by the mouth of all the prophets. Cf. Gen. 3:15; Ps. 22; Isa. 53; Zech. 12:10.

ACTS—NOTE ON 3:19 Repent therefore, and turn. See notes on 2:38 and Matt. 3:2. "Turn" is a frequent NT word that relates to sinners turning to God (Acts 9:35; 14:15; 26:18, 20; Luke 1:16–17; 2 Cor. 3:16; 1 Pet. 2:25). your sins . . . blotted out. Cf. Ps. 51:9; Isa. 43:25; 44:22. "Blotted out" compares forgiveness to the complete wiping away of ink from the surface of a document (Col. 2:14).

ACTS—NOTE ON 3:19–21 times of refreshing . . . time for restoring all the things. "Times" means epoch, era, or season. Two descriptions are given to the coming era of the millennial kingdom. This is clear because they bracket the reference to Jesus Christ being sent from God to bring those times. Peter points to Christ's earthly reign (see notes on 1:7; cf. Rom. 11:26). The period will be marked by all kinds of blessings and renewal (cf. Isa. 11:6–10; 35:1–10; Ezek.

34:26; 44:3; Joel 2:26; Matt. 19:28; Rev. 19:1–10).

ACTS—NOTE ON 3:22 Quoted from Deut. 18:15. Moses was revered by the Jews as their first and greatest prophet, and the Jews viewed the prophet "like him" to refer to the Messiah.

ACTS—NOTE ON 3:23 Quoted from Deut. 18:19; cf. Lev. 23:29. Peter's audience was in the precarious position of losing covenant blessings by rejecting the Messiah.

ACTS—NOTE ON 3:24 prophets . . . from Samuel. Samuel was called a prophet in the OT (1 Sam. 3:20). Although he did not directly prophesy about Christ, he did anoint David as king and speak of his kingdom (1 Sam. 13:14; 15:28; 16:13; 28:17), and the promises David received were and will be fulfilled in Christ (cf. 2 Sam. 7:10–16).

ACTS—NOTE ON 3:25 in your offspring. Quoted from Gen. 22:18 and 26:4. Jesus Christ was the ultimate fulfillment of the Abrahamic Covenant and its blessings (Gal. 3:16), which are still available to the Jews.

ACTS—NOTE ON 3:26 God, having raised up. See note on 2:32. his servant. See note on 3:13.

ACTS—NOTE ON 4:1 priests. The office of priest in the OT began with Aaron and his sons (Lev. 8). They became the human intermediaries between holy God and sinful humanity. They were characterized by three qualities: 1) they were chosen and set apart for priestly service by God; 2) they were to be holy in character; and 3) they were the only ones allowed to come near to God on behalf of the people, with the high priest being the chief go-between on the Day of Atonement (Lev. 16). Cf. Num. 16:5. the captain of the temple. Chief of the temple police force (composed of Levites) and second-ranking official to the high priest. The Romans had delegated the temple-policing responsibility to the Jews. Sadducees. See notes on Acts 23:8 and Matt. 3:7.

ACTS—NOTE ON 4:2 proclaiming in Jesus the resurrection. This part of the apostles' message was the most objectionable to the Jewish leaders. They had executed Christ as a blasphemer and now Peter and John were proclaiming his resurrection.

ACTS—NOTE ON 4:3 already evening. The Jews detained Peter and John

overnight in jail because Jewish law did not permit trials at night. It had been too late to convene the Sanhedrin (see note on v. 15) that afternoon, so the apostles would face a hearing the next day before that council.

ACTS—NOTE ON 4:4 five thousand. The cumulative total of men in the Jerusalem church by this time, not the number of those converted after Peter's latest message.

ACTS—NOTE ON 4:5 rulers and elders and scribes. These positions made up the Jewish ruling body, the Sanhedrin (see note on v. 15).

ACTS—NOTE ON 4:6 Annas . . . Caiaphas. See note on John 18:13. Even though Annas (A.D. 6–15) had been replaced and Caiaphas was now high priest (A.D. 18– 36), he retained his title and wielded great influence. John . . . Alexander. Their identities are uncertain. "John" could be an alternate reading for "Jonathan," who was one of Annas's sons and replaced Caiaphas as high priest in A.D. 36.

ACTS—NOTE ON 4:8–12 Peter put the Sanhedrin on trial by preaching the gospel to those same men who condemned Jesus Christ and made themselves enemies of God.

ACTS—NOTE ON 4:8 filled with the Holy Spirit. See note on 2:4. Because Peter was under the control of the Spirit, he was able to face persecution and preach the gospel with power (cf. Luke 12:11–12). Rulers . . . elders. See note on Acts 4:5.

ACTS—NOTE ON 4:11 rejected . . . the cornerstone. Quoted from Ps. 118:22 (see note); cf. Eph. 2:19–22 and 1 Pet. 2:4–8.

ACTS—NOTE ON 4:12 no other name. This refers to the exclusivism of salvation by faith in Jesus Christ. There are only two religious paths: the broad way of works-salvation, leading to eternal death, and the narrow way of faith in Jesus, leading to eternal life (Matt. 7:13–14; cf. John 10:7–8; 14:6). Sadly, the Sanhedrin and its followers were on the first path.

ACTS—NOTE ON 4:13 uneducated, common men. Peter and John were not educated in the rabbinical schools and had no formal training in OT theology.

ACTS—NOTE ON 4:15–17 It would be risky to punish the two apostles when they had broken no laws and had performed a miracle that captured the entire city's

attention. But the Sanhedrin believed it had to stop the preaching of the incriminating truth that its members had executed the Messiah.

ACTS—NOTE ON 4:15 council. The Sanhedrin, the Jews' national ruling body and supreme court. It had 71 members, including the high priest (see note on v. 5).

Major Sermons in Acts

Major Sermons in Acts Sermon Theme Reference Peter to crowds at Pentecost Peter's explanation of the meaning of Pentecost Acts 2:14– 40 Peter to crowds at the temple The Jewish people should repent for crucifying the Messiah Acts 3:12– 26

Peter to Sanhedrin Testimony that a helpless man was healed by the power of Jesus Acts 4:5– 12

Stephen to Sanhedrin Stephen's rehearsal of Jewish history, accusing the Jews of killing the Messiah

Acts 7:2– 53

Peter to Gentiles Gentiles can be saved in the same manner as Jews Acts 10:28–47 Peter to church at Jerusalem

Acts 11:4– 18 Paul to synagogue at Antioch Jesus was the Messiah in fulfillment of Old Testament prophecies Acts 13:16–41 Peter to Jerusalem Council Salvation by grace available to all Acts 15:7– 11 James to Jerusalem Council Gentile converts do not require circumcision Acts 15:13–21

Peter's testimony of his experiences at Joppa and a defense of his ministry to the Gentiles

Paul to Ephesian elders Remain faithful in spite of false teachers and persecution Acts 20:17–35 Paul to crowd at Jerusalem Paul's statement of his conversion and his mission to the Gentiles Acts 22:1– 21

Paul to Sanhedrin Paul's defense, declaring himself a Pharisee and a Roman citizen Acts 23:1– 6

Paul to King Agrippa Paul's statement of his conversion and his zeal for the gospel Acts 26:2– 23 Paul to Jewish leaders at Rome Paul's statement about his Jewish heritage Acts 28:17–20 ©1997 by Thomas Nelson, Inc.

ACTS—NOTE ON 4:19 to listen to you rather than to God. Christians should

obey governmental authority (Rom. 13:1–7; 1 Pet. 2:13–17), but when government decrees are clearly contrary to God's word, God must be obeyed (cf. Ex. 1:15–17; Dan. 6:4–10).

ACTS—NOTE ON 4:23 chief priests. A small group within the Sanhedrin (see note on v. 15), composed of former high priests and members of influential priestly families (see note on Matt. 2:4). elders. See note on Acts 4:5.

ACTS—NOTE ON 4:24–30 Peter and John's experience did not frighten or discourage the other disciples, but exhilarated them. They took confidence in God's sovereign control of all events, even their sufferings. Furthermore, they were comforted that the opposition whom they were facing was foreseen in the OT (vv. 25–26).

ACTS—NOTE ON 4:24 Lord. The Greek word is an uncommon NT title for God that means "absolute master" (Luke 2:29; 2 Tim. 2:21; 2 Pet. 2:1; Jude 4; Rev. 6:10), which represented the disciples' recognition of God's sovereignty.

ACTS—NOTE ON 4:25 through the mouth of our father David. See note on 1:16. In the events of recent days, the disciples saw a fulfillment of Ps. 2:1–2, which they quoted.

ACTS—NOTE ON 4:28 your hand and your plan. God has written all of history according to his eternal plan. The crucifixion of Jesus was no exception (see note on 2:23; cf. Rom. 8:29–30; 1 Cor. 2:7; Eph. 1:5–11).

ACTS—NOTE ON 4:30 signs and wonders. See note on 2:19. holy servant. See note on 3:13.

ACTS—NOTE ON 4:31 was shaken. As on Pentecost, a physical phenomenon indicated the presence of the Holy Spirit (see notes on 2:2–3). filled with the Holy Spirit. See notes on 4:8 and 2:4.

ACTS—NOTE ON 4:32–35 had everything in common. See notes on 2:44–46. Believers understood that all they had belonged to God, and therefore when a brother or sister had a need, those who could meet it were obligated to do so (cf. James 2:15–16; 1 John 3:17). The method was to give the money to the apostles, who would distribute it (Acts 4:35, 37).

ACTS—NOTE ON 4:33 giving their testimony to the resurrection. See note on

1:22. great grace. This means "favor" and carries a twofold meaning here: 1) favor from the people outside the church. Because of the believers' love and unity, the common people were impressed (cf. 2:47); and 2) favor from God, who was granting blessing.

ACTS—NOTE ON 4:36 Joseph . . . Barnabas . . . a Levite. Luke introduces Barnabas as a role model from among those who donated property proceeds. Barnabas was a member of the priestly tribe of the Levites and a native of the island of Cyprus. He becomes an associate of Paul and a prominent figure later in the book (cf. 9:26–27; 11:22–24, 30; chs. 13–15). Cyprus. Barnabas was from Cyprus, the third largest island in the Mediterranean after Sicily and Sardinia, located some 60 miles west off the Syrian coast (see note on 13:4).

ACTS—NOTE ON 4:37 sold a field that belonged. The OT prohibited Levites from owning property in Israel (Num. 18:20, 24; Deut. 10:9), but that law was apparently no longer in force. It is also possible that the land was in Cyprus.

ACTS—NOTE ON 5:1 Ananias . . . Sapphira. These are two classic examples of hypocrisy among Christians who faked their spirituality to impress others (cf. Matt. 6:1–6, 16–18; 15:7; 23:13–36). They were in the "number of those who believed" (Acts 4:32) and were involved with the Holy Spirit (5:3), but remained hypocrites.

ACTS—NOTE ON 5:2 kept back . . . some of the proceeds. This was not a sin in and of itself. However, they had promised, perhaps publicly, that they were giving the full amount received to the Lord. Their outward sin was lying about how much they were giving to the church, but the deeper, more devastating sin was their spiritual hypocrisy based on selfishness.

ACTS—NOTE ON 5:3 Satan filled your heart. Ananias and Sapphira were satanically inspired in contrast to Barnabas's Spirit-filled gesture (4:37).

ACTS—NOTE ON 5:3–4 lie to the Holy Spirit. Ananias must have promised the Lord he would give the whole amount. He lied to the ever-present Holy Spirit in him (1 Cor. 6:19–20) and in the church (Eph. 2:21–22).

ACTS—NOTE ON 5:5 great fear. See v. 11. They were afraid about the seriousness of hypocrisy and sin in the church. The people learned that death can be the consequence of sin (see 1 Cor. 11:30–32; 1 John 5:16). That fear extended beyond those present to all who heard about the divine judgment (Acts 5:11). Cf.

1 Pet. 3:10 and 4:17.

ACTS—NOTE ON 5:6–10 The Jews did not embalm, but customarily buried the dead the same day, especially someone who died by divine judgment (see Deut. 21:22–23).

ACTS—NOTE ON 5:9 to test the Spirit of the Lord. Sapphira had gone too far in presuming upon God's forbearance. The folly of such blatant human presumption had to be shown as a sin, hence the ultimate divine chastening that followed.

ACTS—NOTE ON 5:11 church. This is the first use of "church" in Acts, although it is the most common word used to describe the assembly of those who had believed (cf. 4:32).

ACTS—NOTE ON 5:12 signs and wonders. See note on 2:19. Solomon's Portico. See note on 3:11.

ACTS—NOTE ON 5:13 None . . . dared join them. See note on v. 5. These unbelievers had respect for the followers of Jesus, but feared the deadly potential of joining the church.

ACTS—NOTE ON 5:14 believers . . . men and women. While the unbelievers stayed away due to fear of the consequence of sin, there were multitudes who heard the gospel witness, gladly believed, and joined the church.

ACTS—NOTE ON 5:15 Peter . . . his shadow. The people truly believed he had divine healing power and that it might even extend to them through his shadow (cf. 3:1–10). But Scripture does not say Peter's shadow ever healed anyone; in fact, the healing power of God through him seemed to go far beyond his shadow (5:16, "people . . . were all healed"). This outpouring of healing was an answer to the prayer in 4:29–30.

ACTS—NOTE ON 5:16 unclean spirits. Cf. Matt. 10:1; 12:43–45; Mark 1:23–27; 5:1–13; 6:7; 9:25; Luke 4:36; 8:29; 9:42. They are demons, fallen angels (Rev. 12:3) who are so designated because of their vile wickedness. They frequently live inside unbelievers, particularly those who vent their wicked nature.

ACTS—NOTE ON 5:17 high priest. See note on 4:6. Here the title could refer to Annas (cf. 4:6) or Caiaphas. Sadducees. See notes on 23:8 and Matt. 3:7.

ACTS—NOTE ON 5:19 an angel of the Lord. This person should not be confused with "the angel of the Lord" in the OT (see note on Ex. 3:2).

ACTS—NOTE ON 5:20 all the words of this Life. The gospel (cf. Phil. 2:16; 1 John 1:1–4). Jesus Christ came into this world to provide abundant and eternal life to spiritually dead people (cf. John 1:4; 11:25; 1 John 5:20).

ACTS—NOTE ON 5:28 teaching. The gospel of Jesus Christ (see notes on 2:14– 40; 4:12–13). this man's blood upon us. The Sanhedrin had apparently forgotten the brash statement its supporters had made before Pilate that the responsibility for Jesus' death should be on them and their children (Matt. 27:25).

ACTS—NOTE ON 5:29 obey God rather than men. See note on 4:19.

ACTS—NOTE ON 5:30 hanging him on a tree. Cf. Deut. 21:23 and Gal. 3:13.

ACTS—NOTE ON 5:31 God exalted him at his right hand. See notes on 1:9; Mark 16:19; Phil. 2:9–11. Leader. See note on Acts 3:15. repentance to Israel. Salvation for the Jews. Salvation demands repentance (cf. 2:38; 3:19; 17:30; 20:21; 26:20). For the nature of repentance, see notes on 2 Cor. 7:9–12.

ACTS—NOTE ON 5:32 so is the Holy Spirit. Every believer receives the Spirit the moment one is saved by obeying the gospel (see note on 2:4; cf. Rom. 8:9; 1 Cor. 6:19–20).

ACTS—NOTE ON 5:34 Gamaliel. Like his grandfather, the prominent rabbi Hillel, Gamaliel—the most noted rabbi of his time —led the liberal faction of the Pharisees. His most famous student was the apostle Paul (22:3).

ACTS—NOTE ON 5:36 Theudas. An otherwise unknown individual who led a revolt in Judea in the early years of the first century, not to be confused with a later Theudas cited in Josephus as a revolutionary.

ACTS—NOTE ON 5:37 Judas the Galilean rose up. The founder of the Zealots who led another revolt in Palestine early in the first century. Zealots, a party of Jews who were fanatical nationalists, believed that radical action was required to overthrow the Roman power in Palestine. They even sought to take up arms against Rome. days of the census. One ordered by Quirinius, governor of Syria, in 6–7 B.C. (cf. Luke 2:2).

ACTS—NOTE ON 5:38–39 Members of the Sanhedrin heeded Gamaliel's words concerning the apostles. But, based on his knowledge of Scripture, Gamaliel should have been more decisive and less pragmatic about accepting Jesus as the risen Messiah.

ACTS—NOTE ON 5:40 beat them. The apostles were unjustly flogged, probably with 39 lashes, the standard number given to avoid exceeding the OT legal limit of 40 (cf. Deut. 25:3).

ACTS—NOTE ON 6:1 increasing in number. See note on 4:4. The figure could have reached over 20,000 men and women. Hellenists . . . Hebrews. "Hellenists" were Jews from the Diaspora; "Hebrews" were the native Jewish population of Palestine. The Hellenists' absorption of aspects of Greek culture made them suspect to the Palestinian Jews. widows were being neglected. The Hellenists believed their widows were not receiving an adequate share of the food the church provided for their care (cf. 1 Tim. 5:3–16).

ACTS—NOTE ON 6:2 serve tables. The word translated "tables" can refer to tables used in monetary matters (cf. Matt. 21:12; Mark 11:15; John 2:15), as well as those used for serving meals. To be involved either in financial matters or in serving meals would take the Twelve away from their first priority (see note on Acts 6:4).

ACTS—NOTE ON 6:3 seven men. These were not deacons in terms of the later church office (1 Tim. 3:8–13), although they performed some of the same duties. Stephen and Philip (the only ones of the seven mentioned elsewhere in Scripture) clearly were evangelists, not deacons. Acts later mentions elders (Acts 14:23; 20:17), but not deacons. It seems, therefore, that a permanent order of deacons was not established at that time. full of the Spirit. Cf. 6:5; see notes on 2:4.

ACTS—NOTE ON 6:4 Prayer and the ministry of the word (cf. v. 2) define the highest priorities of church leaders.

ACTS—NOTE ON 6:5 The seven men chosen by the church all had Greek names, implying they were all Hellenists. The church, in a display of love and unity, may have chosen them to rectify the apparent imbalance involving the Hellenistic widows. they chose Stephen . . . Nicolaus. For Stephen's ministry, see 6:9–7:60. His martyrdom became the catalyst for the spread of the gospel

beyond Palestine (8:1–4; 11:19). Philip also played a key role in the spread of the gospel (cf. 8:4–24, 26–40). Nothing certain is known of the other five. According to some early traditions, Prochorus became the apostle John's amanuensis when he wrote his Gospel and Nicolaus was a Gentile convert to Judaism from Antioch.

ACTS—NOTE ON 6:6 they prayed and laid their hands on them. This expression was used of Jesus when he healed (Mark 6:5; Luke 4:40; 13:13; cf. Acts 28:8) and sometimes indicated being taken prisoner (5:18; Mark 14:46). In the OT, offerers of sacrifices laid their hands on the animal as an expression of identification (Lev. 8:14, 18, 22; Heb. 6:2). But in the symbolic sense, it signified the affirmation, support, and identification with someone and his ministry. See 1 Tim. 4:14; 5:22; 2 Tim. 1:6; cf. Num. 27:23.

ACTS—NOTE ON 6:7 One of Luke's periodic statements summarizing the growth of the church and the spread of the gospel (cf. 2:41, 47; 4:4; 5:14; 9:31; 12:24; 13:49; 16:5; 19:20). great many of the priests. The conversion of large numbers of priests may account for the vicious opposition that arose against Stephen. became obedient to the faith. See note on Rom. 1:5.

ACTS—NOTE ON 6:8 wonders and signs. See note on 2:19.

ACTS—NOTE ON 6:9 It seems that this verse describes three synagogues: the synagogue of the Freedmen, a second composed of Cyrenians and Alexandrians, and a third composed of those from Cilicia and Asia. Cultural and linguistic differences among the three groups make it unlikely they all attended the same synagogue. synagogue. These were meeting places which began in the intertestamental period where the dispersed Jews (usually Hellenists), who did not have temple access, could meet in their community to worship and read the OT. See note on Mark 1:21. Freedmen. Descendants of Jewish slaves captured by Pompey (63 B.C.) and taken to Rome. They were later freed and formed a Jewish community there. Cyrenians. Men from Cyrene, a city in North Africa. Simon, the man conscripted to carry Jesus' cross, was a native of Cyrene (Luke 23:26). Alexandrians. Alexandria, another major North African city, was located near the mouth of the Nile River. The powerful preacher Apollos was from Alexandria (see note on Acts 18:24). Cilicia and Asia. Roman provinces in Asia Minor (modern Turkey). Since Paul's hometown (Tarsus) was located in Cilicia, he probably attended this synagogue. disputed with Stephen. The word translated "disputed" signifies a formal debate. They no doubt focused on such

themes as the death and resurrection of Jesus, and the OT evidence that he was the Messiah.

ACTS—NOTE ON 6:11 blasphemous words against Moses and God. Unable to prevail over Stephen in open debate, his enemies resorted to deceit and conspiracy. As with Jesus (Matt. 26:59–61), they secretly recruited false witnesses to spread lies about Stephen. The charges were serious, since blasphemy was punishable by death (Lev. 24:16).

ACTS—NOTE ON 6:14 Jesus . . . will destroy this place. Another lie, since Jesus' words (John 2:19) referred to his own body (John 2:21).

ACTS—NOTE ON 6:15 face of an angel. Pure, calm, unruffled composure, reflecting the presence of God (cf. Ex. 34:29–35).

ACTS—NOTE ON 7:1 high priest. See notes on 4:6. Probably Caiaphas (see note on John 18:13–14), who remained in office until A.D. 36. Are these things so? In modern legal terminology, "How do you plead?"

ACTS—NOTE ON 7:2–53 Stephen's response does not seem to answer the high priest's question. Instead, he gave a masterful, detailed defense of the Christian faith from the OT and concluded by condemning the Jewish leaders for rejecting Jesus.

ACTS—NOTE ON 7:2 The God of glory. A title used only here and in Ps. 29:3. God's glory is the sum of his attributes (see notes on Ex. 33:18–19). Abraham . . . Mesopotamia, before he lived in Haran. Genesis 12:1–4 refers to the repeat of this call after Abraham had settled in Haran (c. 500 miles northwest of Ur). Evidently, God had originally called Abraham while he was living in Ur (cf. Gen. 15:7; Neh. 9:7), then repeated that call at Haran (see notes on Gen. 11:31– 12:1–3).

ACTS—NOTE ON 7:3 Quoted from Gen. 12:1.

ACTS—NOTE ON 7:4 land of the Chaldeans. Where Abraham's original home city of Ur was located (Gen. 11:28, 31; 15:7; Neh. 9:7). after his father died. At first glance, Gen. 11:26, 32 and 12:4 seem to indicate that Terah lived for 60 years after Abraham's departure from Haran. Terah was 70 when his first son was born (Gen. 11:26); Abraham was 75 when he left Haran (Gen. 12:4; Terah would have been 145); and Terah lived to be 205 (Gen. 11:32). The best solution

to this apparent difficulty is that Abraham was not Terah's firstborn son, but was mentioned first (Gen. 11:26) because he was most prominent. Abraham, then, would have been born when Terah was 130.

ACTS—NOTE ON 7:5 Quoted from Gen. 17:8 and 48:4.

ACTS—NOTE ON 7:6 four hundred years. This is taken directly from Gen. 15:13–14 where God himself rounded off the exact length of Israel's sojourn in Egypt (430 years, Ex. 12:40).

ACTS—NOTE ON 7:7 Quoted from Ex. 3:12.

ACTS—NOTE ON 7:8 covenant of circumcision. Circumcision was the sign of the Abrahamic Covenant (see notes on Gen. 17:11). twelve patriarchs. The 12 sons of Jacob, who became the heads of the 12 tribes of Israel (Gen. 35:22–26).

ACTS—NOTE ON 7:13 second visit. Joseph revealed himself to his brothers on their second trip to Egypt to buy grain (Gen. 43:1–3; 45:1–3).

ACTS—NOTE ON 7:14 Jacob . . . and all his kindred, seventy-five persons. Genesis 46:26–27; Ex. 1:5; Deut. 10:22 give the figure as 70. However the LXX (the Greek translation of the OT, which as a Hellenist Stephen would have used) in Gen. 46:27 reads "seventy-five." The additional five people were Joseph's descendants born in Egypt. See notes on Gen. 46:26–27.

ACTS—NOTE ON 7:16 they were . . . laid in the tomb. "They" refers to Joseph (Josh. 24:32) and his brothers, but not Jacob, who was buried in Abraham's tomb at Machpelah (Gen. 50:13). the tomb that Abraham had bought . . . of Hamor in Shechem. Joshua 24:32 states that Jacob bought this tomb, although Abraham had earlier built an altar at Shechem (Gen. 12:6–7), and probably purchased the land on which he built it. Abraham did not settle there, however, and the land apparently reverted to the people of Hamor. Jacob then repurchased it from Shechem (Gen. 33:18–20), much like Isaac repurchased the well at Beersheba (Gen. 26:28–31) that Abraham had originally bought (Gen. 21:27–30). It is clear that Joseph was buried at Shechem as he requested (Gen. 50:25; Ex. 13:19; Josh. 24:32). The OT does not record where Joseph's brothers were buried, but Stephen reveals it was in Shechem.

ACTS—NOTE ON 7:18 king who did not know Joseph. See note on Ex. 1:8.

ACTS—NOTE ON 7:19 expose their infants. Only the male babies (Ex. 1:15–22).

ACTS—NOTE ON 7:20–21 Moses . . . was exposed. In God's providence, however, he was rescued by Pharaoh's daughter. See notes on Ex. 2:5–10.

ACTS—NOTE ON 7:23 forty years old. Moses' life may be divided into three 40year periods. The first 40 years encompassed his birth and life in Pharaoh's court; the second his exile in Midian (vv. 29–30); and the third revolved around the events of the exodus and the years of Israel's wilderness wandering (v. 36).

ACTS—NOTE ON 7:27–28 Cf. v. 35. Quoted from Ex. 2:14.

ACTS—NOTE ON 7:29 fled . . . Midian. Because he feared Pharaoh would learn of his killing of the Egyptian (v. 28) and view him as the leader of a Jewish rebellion. two sons. Gershom (Ex. 2:22), and Eliezer (Ex. 18:4).

ACTS—NOTE ON 7:30 angel. See note on Ex. 3:2. Mount Sinai. See notes on Ex. 19:3–10.

ACTS—NOTE ON 7:32 Quoted from Ex. 3:6, 15.

ACTS—NOTE ON 7:33 Quoted from Ex. 3:5.

ACTS—NOTE ON 7:34 Quoted from Ex. 3:7–8.

ACTS—NOTE ON 7:35 This Moses . . . sent as both ruler and redeemer. Thus began Israel's long history of rejecting her Godsent deliverers (cf. Matt. 21:33– 46; 23:37). Who made you. Quoted from Ex. 2:14. angel. The angel of the Lord (Acts 7:30). See note on Ex. 3:2.

ACTS—NOTE ON 7:36 wonders and signs. The 10 plagues in Egypt, and the miracles during the wilderness wandering (e.g., the parting of the Red Sea, Ex. 14:1–31; the miraculous provision of water at Rephidim, Ex. 17:1–7; and the destruction of Korah, Dathan, and Abiram, Num. 16:1–40). See note on Acts 2:19.

ACTS—NOTE ON 7:37 prophet like me. Quoted from Deut. 18:15, this refers to the Messiah (cf. John 1:21, 25; 6:14; 7:40).

ACTS—NOTE ON 7:38 the congregation in the wilderness. Israel (cf. Ex. 12:3, 6,

19, 47; 16:1–2, 9–10; 17:1; 35:1; Lev. 4:13; 16:5; Num. 1:2; 8:9; 13:26; 14:2; Josh. 18:1). the angel . . . at Mount Sinai. Most likely this is the angel of the Lord (Acts 7:30, 35) who was assisted by a multitude of angels (cf. Deut. 33:3; Gal. 3:19; Heb. 2:2). See note on Acts 7:53. living oracles. The law given to Moses by God through the angel of the Lord and a whole host of angels (cf. Heb. 4:12; 1 Pet. 1:23).

ACTS—NOTE ON 7:39 refused to obey. Israel rejected Moses' leadership and longed to return to slavery in Egypt (cf. Num. 11:5).

ACTS—NOTE ON 7:40 Make for us gods. A man-made representation of a false god (Ex. 32:1–5), which was forbidden (Ex. 20:4). Quoted from Ex. 32:1, 23.

ACTS—NOTE ON 7:41 a calf. See note on Ex. 32:4.

ACTS—NOTE ON 7:42 God . . . gave them over. Quoted from Amos 5:25–27. Judicially abandoning the people to their sin and idolatry (cf. Hos. 4:17; see notes on Rom. 1:24, 26, 28). the host of heaven. Israel's idolatrous worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity (cf. Deut. 4:19; 17:3; 2 Kings 17:16; 21:3–5; 23:4; 2 Chron. 33:3, 5; Jer. 8:2; 19:13; Zeph. 1:5).

ACTS—NOTE ON 7:43 Babylon. Amos wrote "Damascus" (Amos 5:27), while Stephen said "Babylon." Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus. Later the southern kingdom was taken captive to Babylon. Stephen, inspired to do so, extended the prophecy to embrace the judgment on the whole nation, summarizing their idolatrous history and its results.

ACTS—NOTE ON 7:44–50 To counter the false charge that he blasphemed the temple (6:13–14), Stephen recounted its history to show his respect for it.

ACTS—NOTE ON 7:44 tent of witness. The predecessor of the temple (Ex. 25:8–9, 40).

ACTS—NOTE ON 7:48 Most High. A common OT title for God (cf. Gen. 14:18– 20, 22; Num. 24:16; Deut. 32:8; 2 Sam. 22:14; Ps. 7:17; 9:2; 18:13; 21:7; 73:11; 87:5; 91:1; 107:11; Isa. 14:14; Lam. 3:35, 38; Dan. 4:17, 24–25, 32, 34; 7:25).

ACTS—NOTE ON 7:49–50 Quoted from Isa. 66:1–2. Stephen's point is that God is

greater than the temple, and thus the Jewish leaders were guilty of blaspheming by confining God to it.

ACTS—NOTE ON 7:51–53 The climax of Stephen's sermon indicted the Jewish leaders for rejecting God in the same way that their ancestors had rejected him in the OT.

ACTS—NOTE ON 7:51 stiff-necked. Obstinate, like their fathers (Ex. 32:9; 33:5). uncircumcised in heart and ears. Thus as unclean before God as the uncircumcised Gentiles (see notes on Deut. 10:16; Jer. 4:4; Rom. 2:28–29). resist the Holy Spirit. By rejecting the Spirit's messengers and their message. Cf. Jesus' sermon in Matt. 23:13–39.

ACTS—NOTE ON 7:52 the Righteous One. See note on 3:14.

ACTS—NOTE ON 7:53 law as delivered by angels. See Deut. 33:2; Gal. 3:19; Heb. 2:2. Scripture does not delineate their precise role in the giving of the law, but clearly states the fact of their presence.

ACTS—NOTE ON 7:54 ground their teeth. In anger and frustration (cf. Ps. 35:16; 37:12; Matt. 8:11–12; 13:41–42, 50; 22:13; 24:51; 25:30; Luke 13:28).

ACTS—NOTE ON 7:55 full of the Holy Spirit. See note on 2:4. the glory of God. Isaiah (Isa. 6:1–3), Ezekiel (Ezek. 1:26–28), Paul (2 Cor. 12:2–4), and John (Rev. 1:10) also received visions of God's glory in heaven. at the right hand of God. Jesus is frequently so depicted (Acts 2:34; cf. Matt. 22:44; 26:64; Luke 22:69; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:11–12; 12:2).

ACTS—NOTE ON 7:56 Son of Man. See note on Dan. 7:13–14.

ACTS—NOTE ON 7:58 laid down their garments . . . Saul. Paul's first appearance in Scripture. That he was near enough to the action to be holding the clothes of Stephen's killers reflects his deep involvement in the sordid affair (see note on 8:1).

ACTS—NOTE ON 7:59 stoning. This was the punishment prescribed in the law for blasphemy (Lev. 24:16); however, this was not a formal execution but an act of mob violence.

ACTS—NOTE ON 7:60 do not hold this sin against them. As had Jesus before

him (Luke 23:34), Stephen prayed for God to forgive his killers. he fell asleep. A common NT euphemism for the death of believers (cf. John 11:11–14; 1 Cor. 11:30; 15:20, 51; 1 Thess. 4:14; 5:10).

ACTS—NOTE ON 8:1 approved. Paul's murderous hatred of all believers was manifested here in his attitude toward Stephen (1 Tim. 1:13–15). scattered. Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members of the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (cf. Acts 11:19–20). except the apostles. They remained because of their devotion to Christ, to care for those at Jerusalem and to continue evangelizing the region (cf. 9:26–27).

ACTS—NOTE ON 8:2 Devout men. Probably pious Jews (cf. 2:5; Luke 2:25) who publicly protested Stephen's death.

ACTS—NOTE ON 8:3 ravaging the church. "Ravaging" was used in extrabiblical writings to refer to the destruction of a city or mangling by a wild animal.

ACTS—NOTE ON 8:4 went about. This Greek word is used frequently in Acts for missionary efforts (v. 40; 9:32; 13:6; 14:24; 15:3, 41; 16:6; 18:23; 19:1, 21; 20:2).

ACTS—NOTE ON 8:5 Philip. Cf. 6:5. The first missionary named in Scripture and the first to be given the title "evangelist" (21:8). the city of Samaria. The ancient capital of the northern kingdom of Israel, which eventually fell to the Assyrians (722 B.C.) after over 200 years of idolatry and rebellion against God. After resettling many of the people in other lands, the Assyrians located Gentiles from other areas into the region, resulting in a mix of Jews and Gentiles who became known as Samaritans (see notes on John 4:4, 20).

ACTS—NOTE ON 8:7 unclean spirits. See note on 5:16.

ACTS—NOTE ON 8:9 magic. This word originally referred to the practices of the Medo-Persians: a mixture of science and superstition, including astrology, divination, and the occult (see notes on Deut. 18:9–12; Rev. 9:21).

ACTS—NOTE ON 8:10–11 the power of God that is called Great. Simon claimed to be united to God. The early church Fathers claimed he was one of the founders of Gnosticism, which asserted there were a series of divine emanations

reaching up to God. They were called "Powers," and the people believed he was at the top of the ladder.

ACTS—NOTE ON 8:13 Simon . . . believed. His belief was motivated by purely selfish reasons and could never be considered genuine. Cf. John 2:23–24. He saw it as an external act useful to gain the power he believed Philip possessed. By following Philip, he also was able to maintain contact with his former audience.

ACTS—NOTE ON 8:15 receive the Holy Spirit. See note on 2:4.

ACTS—NOTE ON 8:16 not yet fallen on any of them. This verse does not support the false notion that Christians receive the Holy Spirit subsequent to salvation. This was a transitional period in which confirmation by the apostles was necessary to verify the inclusion of a new group of people into the church. Because of the animosity that existed between Jews and Samaritans, it was essential for the Samaritans to receive the Spirit, in the presence of the leaders of the Jerusalem church, for the purpose of maintaining a unified church. The delay also revealed the Samaritans' need to come under apostolic authority. The same transitional event occurred when the Gentiles were added to the church (10:44– 46; cf. 15:6–12; 19:6).

ACTS—NOTE ON 8:17 laid their hands on them. This signified apostolic affirmation and solidarity. See note on 6:6. received the Holy Spirit. That this actually occurred likely demonstrated that believers also spoke in tongues here, just as those who received the Spirit did on the day of Pentecost (see note on 2:4), as the Gentiles did when they received the Spirit (10:46), and as those followers of John did (19:6). As Samaritans, Gentiles, and believers from the Old Covenant were added to the church, the unity of the church was established. No longer could one nation (Israel) be God's witness people, but the church was made up of Jews, Gentiles, half-breed Samaritans, and OT saints who became NT believers (19:1–7). To demonstrate the unity, it was imperative that there be some replication in each instance of what had occurred at Pentecost with the believing Jews, such as the presence of the apostles and the coming of the Spirit manifestly indicated through speaking in the languages of Pentecost (2:5–12).

ACTS—NOTE ON 8:22–24 Although Simon was certainly fearful, he was unwilling to repent and seek forgiveness, wanting only to escape the consequences of his sin.

ACTS—NOTE ON 8:26 Gaza. One of five chief cities of the Philistines. The original city was destroyed in the first century B.C. and a new city was built near the coast.

ACTS—NOTE ON 8:27 Ethiopian. In those days, Ethiopia was a large kingdom located south of Egypt. eunuch. This can refer to one who had been emasculated or generally, to a government official. It is likely he was both since Luke refers to him as a eunuch and as one who held a position of authority in the queen's court—that of treasurer, much like a minister of finance or secretary of the treasury. As a physical eunuch, he would have been denied access to the temple (Deut. 23:1) and the opportunity to become a full proselyte to Judaism. Candace. Probably not a name, but an official title (like Pharaoh or Caesar) given to the queen mothers in that land.

ACTS—NOTE ON 8:28 reading . . . Isaiah. He knew the importance of seeking God through the Scripture (Luke 24:25–27; John 5:39, 46; Rom. 10:12–15).

ACTS—NOTE ON 8:32–33 passage . . . he was reading. Isaiah 53:7–8.

ACTS—NOTE ON 8:34 About whom . . . does the prophet say this . . . ? His confusion was understandable. Even the Jewish religious experts were divided on the meaning of this passage. Some believed the slaughtered sheep represented Israel, others thought Isaiah was referring to himself, and others thought the Messiah was Isaiah's subject.

ACTS—NOTE ON 8:37 See esv footnote.

ACTS—NOTE ON 8:39 carried Philip away. Elijah (1 Kings 18:12; 2 Kings 2:16) and Ezekiel (Ezek. 3:12, 14; 8:3) were also snatched away in a miraculous fashion. This was a powerful confirmation to the caravan that Philip was God's representative.

ACTS—NOTE ON 8:40 Azotus. The first-century name for the ancient Philistine city of Ashdod, located 20 miles north of Gaza. Caesarea. Where Philip and his family probably lived (21:9; see note on 9:30).

ACTS—NOTE ON 9:1 Saul. See Introduction to Romans: Author and Date. The apostle Paul was originally named Saul, after the first king of Israel. He was born a Jew, studied in Jerusalem under Gamaliel (22:3), and became a Pharisee (23:6). He was also a Roman citizen, a right he inherited from his father (22:28).

Verses 1–19 of ch. 9 record the external facts of his conversion (see also 22:1– 22; 26:9–20). Philippians 3:1–14 records the internal spiritual conversion (see notes there). threats and murder. See 1 Tim. 1:12–13 and 1 Cor. 15:9.

ACTS—NOTE ON 9:2 Damascus. An ancient city, the capital of Syria, located 60 miles inland from the Mediterranean and c. 160 miles northeast of Jerusalem. Apparently, it had a large population of Jews, including Hellenist believers who fled Jerusalem to avoid persecution (8:2). belonging to the Way. This description of Christianity, derived from Jesus' description of himself (John 14:6), appears several times in Acts (Acts 19:9, 23; 22:4; 24:14, 22). This is an appropriate title because Christianity is the way of God (18:26), the way into the holy places (Heb. 10:19–20), and the way of truth (John 14:6; 2 Pet. 2:2).

ACTS—NOTE ON 9:3–6 This was the first of six visions to be seen by Paul in Acts (cf. 16:9–10; 18:9–10; 22:17–18; 23:11; 27:23–24).

ACTS—NOTE ON 9:3 a light from heaven. The appearance of Jesus Christ in glory (cf. 22:6; 26:13), visible only to Saul (26:9).

ACTS—NOTE ON 9:4 why are you persecuting me? An inseparable union exists between Christ and his followers. Saul's persecution represented a direct attack on Christ. Cf. Matt. 18:5–6.

ACTS—NOTE ON 9:10 Ananias. One of the leaders of the Damascus church, and therefore, one of Saul's targets (cf. 22:12).

ACTS—NOTE ON 9:11 street called Straight. This street, which runs through Damascus from the east gate to the west, still exists and is called Darb elMustaqim. Tarsus. The birthplace of Paul and a key city in the Roman province of Cilicia, located on the banks of the Cydnus River near the border of Asia Minor and Syria. It served as both a commercial and educational center. The wharves on the Cydnus were crowded with commerce, while its university ranked with those of Athens and Alexandria as the finest in the Roman world.

ACTS—NOTE ON 9:15 chosen instrument. Lit., "a vessel of election." There was perfect continuity between Paul's salvation and his service; God chose him to convey his grace to all people (Gal. 1:1; cf. 1 Tim. 2:7; 2 Tim. 1:11). Paul used this same word four times (Rom. 9:21, 23; 2 Cor. 4:7; 2 Tim. 2:21). before the Gentiles and kings and the children of Israel. Paul began his ministry preaching to Jews (Acts 13:14; 14:1; 17:1, 10; 18:4; 19:8), but his primary

calling was to Gentiles (Rom. 11:13; 15:16). God also called him to minister to kings such as Agrippa (Acts 25:23–26:32) and likely Caesar (cf. 25:10–12; 2 Tim. 4:16–17).

ACTS—NOTE ON 9:17 laying his hands on him. See note on 6:6. be filled with the Holy Spirit. See note on 2:4. The Spirit had already been active in Paul's life: convicting him of sin (John 16:9), convincing him of the lordship of Christ (1 Cor. 12:3), transforming him (Titus 3:5), and indwelling him permanently (1 Cor. 12:13). He was then filled with the Spirit and empowered for service (cf. Acts 2:4, 14; 4:8, 31; 6:5, 8; see also note on Eph. 5:18). Saul received the Spirit without any apostles present because he was a Jew (the inclusion of Jews in the church had already been established at Pentecost), and because he was an apostle in his own right because Christ personally chose him and commissioned him for service (Rom. 1:1).

ACTS—NOTE ON 9:20 He is the Son of God. The content of Paul's message was that Jesus Christ is God (see notes on Heb. 1:4–5).

ACTS—NOTE ON 9:23 When many days had passed. A period of three years, in which he ministered in Nabatean Arabia, an area encompassing Damascus south to the Sinai peninsula (see notes on Gal. 1:17–18).

ACTS—NOTE ON 9:24 gates. Damascus was a walled city, thus the gates were the only conventional means of escape.

ACTS—NOTE ON 9:25 let him down . . . in a basket. "Basket" was a large woven hamper suitable for hay, straw, or bales of wool.

ACTS—NOTE ON 9:27 Barnabas. See note on 4:36.

ACTS—NOTE ON 9:29 Hellenists. The same group Stephen debated (see note on 6:1).

ACTS—NOTE ON 9:30 Caesarea. Cf. 8:40. An important port city on the Mediterranean located 30 miles north of Joppa. As the capital of the Roman province of Judea and the home of the Roman procurator, it served as the headquarters of a large Roman garrison. sent him off to Tarsus. Paul disappeared from prominent ministry for several years, although he possibly founded some churches around Syria and Cilicia (15:23; Gal. 1:21).

ACTS—NOTE ON 9:31 the church . . . had peace and was being built up. Paul's conversion and political changes contributed to the rest. A stricter Roman governor and the expansion of Herod Agrippa's authority restricted the persecution.

ACTS—NOTE ON 9:32 Lydda. "Lod" in the OT. Located about 10 miles southeast of Joppa, it was a hub servicing roads from Egypt to Syria and from Joppa to Jerusalem.

ACTS—NOTE ON 9:33 Aeneas. Apparently an unbeliever (cf. v. 36) whose paralysis was incurable by the limited medical knowledge of that day.

ACTS—NOTE ON 9:35 Sharon. The plain surrounding Lydda and Joppa and extending north to Caesarea.

ACTS—NOTE ON 9:36 Joppa. A seacoast town today known as Jaffa, south of Tel Aviv. Tabitha. She was more commonly known by her Greek name, "Dorcas." Both names mean "gazelle."

ACTS—NOTE ON 9:37 upper room. This arrangement was similar to that of the upstairs room in 1:13 and 2:1. While it was customary to bury a body immediately, the believers in Joppa had another plan.

ACTS—NOTE ON 9:38 near Joppa. Ten miles southeast.

ACTS—NOTE ON 9:39 tunics and other garments. Close-fitting undergarments and long outer robes.

ACTS—NOTE ON 9:43 Simon, a tanner. Cf. 10:5–6. Peter breaks down a cultural barrier by staying with a tanner, an occupation despised by Jewish society because the tanner dealt with the skins of dead animals. The local synagogue probably shunned Simon.

ACTS—NOTE ON 10:1 a centurion. One of 60 officers in a Roman legion, each of whom commanded 100 men (see note on Matt. 8:5). Italian Cohort. Ten cohorts of 600 men each made up a legion.

ACTS—NOTE ON 10:2 feared God. A technical term used by Jews to refer to Gentiles who had abandoned their pagan religion in favor of worshiping Jehovah God. Such a person, while following the ethics of the OT, had not become a full proselyte to Judaism through circumcision. Cornelius was to receive the saving knowledge of God in Christ (see note on Rom. 1:20).

ACTS—NOTE ON 10:3 About the ninth hour. 3:00 P.M. (see note on 3:1).

ACTS—NOTE ON 10:4 memorial. A remembrance. Cornelius's prayers, devotion, faith, and goodness were like a fragrant offering rising up to God.

ACTS—NOTE ON 10:7 devout soldier. See note on vv. 1–2.

ACTS—NOTE ON 10:9 housetop . . . to pray. All kinds of worship occurred on the flat roofs of Jewish homes (2 Kings 23:12; Jer. 19:13; 32:29). sixth hour. 12:00 noon.

ACTS—NOTE ON 10:12 all kinds of animals. Both clean and unclean animals. To keep the Israelites separate from their idolatrous neighbors, God set specific dietary restrictions regarding the consumption of such animals (cf. Lev. 11:25– 26).

ACTS—NOTE ON 10:13 kill and eat. With the coming of the New Covenant and the calling of the church, God ended the dietary restrictions (cf. Mark 7:19).

ACTS—NOTE ON 10:14 common or unclean. Impure or defiled.

ACTS—NOTE ON 10:15 God has made clean. More than just abolishing the OT dietary restrictions, God made unity possible in the church of both Jews, symbolized by the clean animals, and Gentiles, symbolized by the unclean animals, through the comprehensive sacrificial death of Christ (see note on Eph. 2:14).

ACTS—NOTE ON 10:22 directed by a holy angel. Cf. vv. 3–6.

ACTS—NOTE ON 10:23 invited them in. Self-respecting Jews did not invite any Gentiles into their home, especially soldiers of the hated Roman army. some . . . brothers. Six Jewish believers (11:12), identified as "the believers from among the circumcised" in 10:45.

ACTS—NOTE ON 10:26 I too am a man. Cf. 14:11–15 and Rev. 22:8–9. Only the triune God deserves our worship.

ACTS—NOTE ON 10:28 unlawful. Lit., "breaking a taboo." Peter followed the Jewish standards and traditions his whole life. His comments reveal his acceptance of a new standard in which Jews no longer were to consider Gentiles profane.

ACTS—NOTE ON 10:34 God shows no partiality. Taught in both the OT (Deut. 10:17; 2 Chron. 19:7; Job 34:19) and NT (Rom. 2:11; 3:29–30; James 2:1). The reality of this truth was taking on new dimensions for Peter.

ACTS—NOTE ON 10:35 acceptable. This Greek word means "marked by a favorable manifestation of the divine pleasure."

ACTS—NOTE ON 10:36 preaching . . . peace. Christ, by paying the price of sin through his sacrificial death, established peace between man and God (see note on Rom. 5:1–11).

ACTS—NOTE ON 10:37 the baptism that John proclaimed. Cf. 1:22; 13:24; 18:25; 19:34; see notes on Matt. 3:2–12.

ACTS—NOTE ON 10:38 God anointed Jesus. Cf. 4:27. The beginning of Jesus' earthly ministry (cf. Matt. 3:13–17; Luke 3:21–22).

ACTS—NOTE ON 10:41 chosen . . . as witnesses. Jesus became visible after his resurrection only to believers (cf. 1 Cor. 15:5–8).

ACTS—NOTE ON 10:43 believes in him. The means of salvation—faith in Christ alone (see note on Rom. 1:16; cf. John 3:14–17; 6:69; Rom. 10:11; Gal. 3:22; Eph. 2:8–9).

ACTS—NOTE ON 10:44 the Holy Spirit fell. See notes on 2:4 and 8:17.

ACTS—NOTE ON 10:45 believers from among the circumcised. Cf. 11:2. Jewish

Christians (see note on 10:23).

ACTS—NOTE ON 10:46 tongues. See notes on 2:4; 8:17.

ACTS—NOTE ON 11:3 ate with them. The Jewish believers were outraged over such a blatant breach of Jewish custom. It was difficult for them to conceive that Jesus could be equally Lord of Gentile believers.

ACTS—NOTE ON 11:4–14 Cf. 10:1–23, 28–33.

ACTS—NOTE ON 11:14 your household. All who were under Cornelius's authority and care, who could comprehend the gospel and believe (cf. 16:15, 31). This does not include infants.

ACTS—NOTE ON 11:15 at the beginning. God attested to the reality of Gentile salvation with the same phenomenon that occurred at Pentecost (see note on 8:17).

ACTS—NOTE ON 11:16 baptized with the Holy Spirit. See note on 1:5.

ACTS—NOTE ON 11:18 to the Gentiles also God has granted repentance . . . to life. One of the most shocking admissions in Jewish history, but an event that the OT had prophesied (Isa. 42:1, 6; 49:6; see note on Acts 2:38).

ACTS—NOTE ON 11:19 See notes on 8:1–3. Phoenicia. The coastal region directly north of Judea, containing the trading ports of Tyre and Sidon. Cyprus. See note on 4:36. Antioch. Located some 200 miles north of Sidon, Antioch was a major pagan metropolis, the third largest in the Roman Empire, behind Rome and Alexandria.

ACTS—NOTE ON 11:20 men of Cyprus and Cyrene. See notes on 6:9 and 13:4. Hellinists. Cf. 6:1 and 9:29. Greek-speaking non-Jews (see note on 6:1).

ACTS—NOTE ON 11:21 hand of the Lord. This refers to God's power expressed in judgment (cf. Ex. 9:33; Deut. 2:15; Josh. 4:24; 1 Sam. 5:6; 7:13) and in blessing (Ezra 7:9; 8:18; Neh. 2:8, 18). Here, it refers to blessing.

ACTS—NOTE ON 11:22 Barnabas. See note on 4:36. Since he was a Cypriot Jew, he came from a similar background to the founders of the Antioch church.

ACTS—NOTE ON 11:25 Tarsus. See note on 9:11. to look for Saul. This was to be no easy task. Several years had elapsed since Saul fled Jerusalem (9:30). Apparently, he had been disinherited and forced to leave his home due to his new allegiance to Christianity (Phil. 3:8).

ACTS—NOTE ON 11:26 Christians. A term of derision meaning "of the party of Christ." Cf. 26:28 and 1 Pet. 4:16.

ACTS—NOTE ON 11:27 prophets. Preachers of the NT (cf. 1 Cor. 14:32; Eph. 2:20; see notes on Acts 13:1; 21:9; Eph. 4:11).

ACTS—NOTE ON 11:28 Agabus. One of the Jerusalem prophets who years later played an important part in Paul's ministry (21:10–11). a great famine. Several ancient writers (Tacitus [Annals XI.43], Josephus [Antiquities 5], and Suetonius [Claudius 18]) affirm the occurrence of great famines in Israel c. A.D. 45–46. over all the world. The famine reached beyond the region of Palestine. Claudius. Emperor of Rome (A.D. 41–54).

ACTS—NOTE ON 11:30 elders. This is the first mention of the men who were pastor-overseers of the churches (15:4, 6, 22–23; 16:4; 21:18); i.e., a plurality of godly men responsible to lead the church (see notes on 1 Tim. 3:1–7; Titus 1:5– 9). They soon began to occupy the leading role in the churches, transitioning from the apostles and prophets, who were foundational (cf. Eph. 2:20; 4:11).

ACTS—NOTE ON 12:1 Herod the king. Herod Agrippa I reigned from A.D. 37–44 and was the grandson of Herod the Great. He ran up numerous debts in Rome and fled to Palestine. Imprisoned by Emperor Tiberius after some careless comments, he eventually was released following Tiberius's death, and was made ruler of northern Palestine, to which Judea and Samaria were added in A.D. 41. As a hedge against his shaky relationship with Rome, he curried favor with the Jews by persecuting Christians.

ACTS—NOTE ON 12:2 James. The first of the apostles to be martyred (see note on Matt. 10:2). with the sword. The manner of his execution indicates James was accused of leading people to follow false gods (cf. Deut. 13:12–15).

ACTS—NOTE ON 12:3 during the days of Unleavened Bread. The weekly feast following Passover (see notes on Ex. 23:14–19; Matt. 26:17).

ACTS—NOTE ON 12:4 four squads. Each squad contained four soldiers and

rotated the watch on Peter. At all times two guards were chained to him in his cell, while the other two stood guard outside the cell door (v. 6).

ACTS—NOTE ON 12:12 Mary. Mark is called the cousin of Barnabas in Col. 4:10, so she was his aunt. John . . . Mark. Cousin of Barnabas (Col. 4:10), acquaintance of Peter in his youth (1 Pet. 5:13), he accompanied Barnabas and Paul to Antioch (Acts 12:25) and later to Cyprus (13:4–5). He deserted them at Perga (13:13) and Paul refused to take him on his second missionary journey because of that desertion (15:36–41). He accompanied Barnabas to Cyprus (15:39). He disappeared until he was seen with Paul at Rome as an accepted companion and coworker (Col. 4:10; Philem. 24). During Paul's second imprisonment at Rome, Paul sought John Mark's presence as useful to him (2 Tim. 4:11). He wrote the second Gospel that bears his name, being enriched in his task by the aid of Peter (1 Pet. 5:13).

ACTS—NOTE ON 12:15–16 his angel. According to Jewish superstition, each person had his own guardian angel who could assume that person's form.

ACTS—NOTE ON 12:17 James. The Lord's brother, now head of the Jerusalem church (see Introduction to James; see note on Acts 15:13). he departed. Except for a brief appearance in ch. 15, Peter fades from the scene as the rest of Acts revolves around Paul and his ministry.

ACTS—NOTE ON 12:19 Herod. See note on v. 1. be put to death. According to Justinian's Code (ix. 4:4), a guard who allowed a prisoner to escape would suffer the same fatal penalty that awaited the prisoner. Caesarea. See note on 9:30.

ACTS—NOTE ON 12:20 Tyre and Sidon. Two port cities north of Caesarea, in a region called Phoenicia. Mutual interdependence existed between these cities and Galilee, although Tyre and Sidon were more dependent on Galilee (see note on Mark 3:8). Blastus. The king's "chamberlain," or treasurer, acted as an intermediary between Herod and the representatives of Tyre and Sidon.

ACTS—NOTE ON 12:21 On an appointed day. A feast in honor of Herod's patron, the Roman emperor Claudius. put on his royal robes. According to Josephus, he wore a garment made of silver.

ACTS—NOTE ON 12:23 did not give God the glory. The crime for which Herod was executed by God (A.D. 44), who will eventually condemn and execute all who are guilty of this crime (Rom. 1:18–23). eaten by worms. According to

Josephus, Herod endured terrible pain for five days before he died.

ACTS—NOTE ON 12:25 completed their service. After Herod's death, they delivered the famine relief to the Jerusalem church (11:30). John . . . Mark. See note on 12:12.

ACTS—NOTE ON 13:1 Chapter 13 marks a turning point in Acts. The first 12 chapters focus on Peter; the remaining chapters revolve around Paul. With Peter, the emphasis is the Jewish church in Jerusalem and Judea; with Paul, the focus is the spread of the Gentile church throughout the Roman world, which began at the church in Antioch. prophets. These had a significant role in the apostolic church (see notes on 1 Cor. 12:28; Eph. 2:20). They were preachers of God's word and were responsible in the early years of the church to instruct local congregations. On some occasions, they received new revelation that was of a practical nature (cf. Acts 11:28; 21:10), a function that ended with the cessation of the temporary sign gifts. Their office was also replaced by pastor-teachers and evangelists (see note on Eph. 4:11). Barnabas. See note on Acts 4:36. Simeon . . . called Niger. "Niger" means "black." He may have been a dark-skinned man, an African, or both. No direct evidence exists to equate him with Simon of Cyrene (Mark 15:21). Lucius of Cyrene. Not the Lucius of Rom. 16:21, or Luke, the physician and author of Acts. member of the court. Can be translated "foster-brother." Manean was reared in Herod the Great's household. Herod the tetrarch. Herod Antipas, the Herod of the Gospels (see note on Matt. 14:1).

ACTS—NOTE ON 13:2 worshiping. This is from a Greek word that in Scripture describes priestly service. Serving in leadership in the church is an act of worship to God, and consists of offering spiritual sacrifices to him, including prayer, oversight of the flock, plus preaching and teaching the word. fasting. This is often connected with vigilant, passionate prayer (cf. Neh. 1:4; Ps. 35:13; Dan. 9:3; Matt. 17:21; Luke 2:37), and includes either a loss of desire for food or the purposeful setting aside of eating to concentrate on spiritual issues (see note on Matt. 6:16–17).

ACTS—NOTE ON 13:3 laid their hands on them. See note on 6:6.

ACTS—NOTE ON 13:4 Seleucia. This city served as the port for Antioch, some 16 miles away at the mouth of the Orontes River. Cyprus. See note on 4:36. Saul and Barnabas chose to begin their missionary outreach there because it was Barnabas's home, which was only a two-day journey from Antioch, and had a

large Jewish population.

ACTS—NOTE ON 13:5 arrived at Salamis. The chief port and commercial center of Cyprus. synagogues. See note on 6:9. Paul established the custom of preaching to the Jews first whenever he entered a new city (cf. 13:14, 42; 14:1; 17:1, 10, 17; 18:4, 19, 26; 19:8) because he had an open door, as a Jew, to speak and introduce the gospel. Also, if he preached to Gentiles first, the Jews would never have listened to him. John to assist. See note on 12:12.

ACTS—NOTE ON 13:6 Paphos. The capital of Cyprus and thus the seat of the Roman government. It also was a great center for the worship of Aphrodite (Venus), and thus a hotbed for all kinds of immorality. a certain magician . . . Jewish. "Magician" originally carried no evil connotation, but later was used to describe all kinds of practitioners and dabblers in the occult. This particular magician put his knowledge to evil use (see note on 8:9).

ACTS—NOTE ON 13:7 the proconsul. A Roman official who served as provincial governor (cf. 18:12).

ACTS—NOTE ON 13:8 Elymas. The Greek name of Bar-Jesus, a transliteration of the Arabic word for magician.

ACTS—NOTE ON 13:9 Saul . . . called Paul. Paul's Hebrew and Roman names.

ACTS—NOTE ON 13:13 came to Perga in Pamphylia. Perga was a major city in the Roman province of Pamphylia, in Asia Minor—some 200 miles north across the Mediterranean from Cyprus. John left them. Whatever reason John Mark gave for leaving, Paul didn't accept it (15:38). While his desertion did not hamper the mission, it did later create dissension between Paul and Barnabas (15:36–40). This was finally resolved (cf. Col. 4:10; 2 Tim. 4:11). See note on Acts 12:12.

ACTS—NOTE ON 13:14 Antioch in Pisidia. Not to be confused with Antioch in Syria, the location of the first Gentile church. This Antioch was located in the mountains of Asia Minor (modern Turkey).

ACTS—NOTE ON 13:15 reading from the Law and the Prophets. The reading of the Scriptures. This occupied the third part in the liturgy of the synagogue, after the recitation of the shema (Deut. 6:4) and further prayers, but before the teaching, which was usually based on what had been read from the Scriptures.

rulers of the synagogue. Those who had general oversight of the synagogue (see note on Acts 6:9), including designating who would read from the Scriptures.

ACTS—NOTE ON 13:16 who fear God. See note on 10:2.

ACTS—NOTE ON 13:19 seven nations. See note on Deut. 7:1.

ACTS—NOTE ON 13:20 See Introduction to Judges.

ACTS—NOTE ON 13:21 Saul. See note on 1 Sam. 9:2.

ACTS—NOTE ON 13:22 a man after my heart. See note on 1 Sam. 13:14. Some would question the reality of this designation for David since he proved to be such a sinner at times (cf. 1 Sam. 11:1–4; 12:9; 21:10–22:1). No man after God's own heart is perfect; yet he will recognize sin and repent of it, as did David (cf. Ps. 32; 38; 51). Paul quoted from 1 Sam. 13:14 and Ps. 89:20.

ACTS—NOTE ON 13:23 as he promised. Old Testament prophecy points to Messiah as a descendant of David (cf. 2 Sam. 7:12–16; Ps. 132:11; Isa. 11:10; Jer. 23:5). Jesus is the fulfillment of the OT prophecies of the coming Messiah (Matt. 1:1, 20–21; Rom. 1:3; 2 Tim. 2:8).

ACTS—NOTE ON 13:24 baptism of repentance. Cf. 1:22 and 10:37.

ACTS—NOTE ON 13:26 who fear God. See note on 10:2.

ACTS—NOTE ON 13:27 rulers. The supposed experts in the OT, including the scribes, Pharisees, Sadducees, and priests.

ACTS—NOTE ON 13:28 Pilate. See notes on 3:13 and Matt. 27:2.

ACTS—NOTE ON 13:29–30 tree . . . tomb . . . God raised. The OT predicted the crucifixion of Christ on a cross (Ps. 22; Deut. 21), at the time when this particular form of execution was not used. His burial in a "tomb" was also prophesied (Isa. 53:9), yet victims of crucifixions were commonly tossed into mass graves. The climax of Paul's message was the resurrection of Christ, the ultimate proof that Jesus is the Messiah, and the fulfillment of three specific prophecies (see notes on Acts 13:33–35).

ACTS—NOTE ON 13:31 witnesses. More than 500 (cf. 1 Cor. 15:5–8).

ACTS—NOTE ON 13:33 Quoted from Ps. 2:7.

ACTS—NOTE ON 13:34 Quoted from Isa. 55:3.

ACTS—NOTE ON 13:35 Quoted from Ps. 16:10; see note on Acts 2:27.

ACTS—NOTE ON 13:39 you could not be freed by the law of Moses. Keeping the law of Moses did not free anyone from their sins (cf. Rom. 3:28; 1 Cor. 1:30; Gal. 2:16; 3:11; Phil. 3:9). But the atoning death of Jesus completely satisfied the demands of God's law, making forgiveness of all sins available to all who believe (Gal. 3:16; Col. 2:13–14). Only the forgiveness Christ offers can free people from their sins (Rom. 3:20, 22).

ACTS—NOTE ON 13:41 Quoted from Hab. 1:5.

ACTS—NOTE ON 13:43 devout converts. Full converts to Judaism who had been circumcised. continue in the grace of God. Those who are truly saved persevere and validate the reality of their salvation by continuing in the grace of God (cf. John 8:31; 15:1–6; Col. 1:21–23; 1 John 2:19). With such encouragement, Paul and Barnabas hoped to prevent those who were intellectually convinced of the truths of the gospel, yet had stopped short of saving faith, from reverting to legalism rather than embracing Christ completely.

ACTS—NOTE ON 13:46 first to you. God offered the plan of salvation to the Jews first (Matt. 10:5–6; 15:24; Luke 24:47; Rom. 1:16). Although the thrust of Paul's ministry was to Gentiles, he had a desire to see Jews saved (Rom. 9:1–5; 10:1), preaching to them first in many cities (see note on Acts 13:5). we are turning to the Gentiles. Because the Jews rejected the gospel. But God never planned salvation as an exclusive possession of the Jews (Isa. 42:1, 6; 49:6).

ACTS—NOTE ON 13:47 Quoted from Isa. 49:6.

ACTS—NOTE ON 13:48 appointed to eternal life. One of Scripture's clearest statements on the sovereignty of God in salvation. God chooses man for salvation, not the opposite (John 6:65; Eph. 1:4; Col. 3:12; 2 Thess. 2:13). Faith itself is a gift from God (Eph. 2:8–9).

ACTS—NOTE ON 13:51 shook off the dust from their feet. The Jews' antagonism

toward Gentiles extended to their unwillingness to even bring Gentile dust into Israel. The symbolism of Paul and Barnabas's act is clear that they considered the Jews at Antioch no better than heathen. There could have been no stronger condemnation.

ACTS—NOTE ON 13:52 filled . . . with the Holy Spirit. See notes on 2:4 and Eph. 5:18.

ACTS—NOTE ON 14:1 Iconium. A cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists, located 80 miles southeast of Pisidian Antioch.

ACTS—NOTE ON 14:3 granting signs and wonders. See notes on 2:19. Acts of such divine power confirmed that Paul and Barnabas spoke for God.

ACTS—NOTE ON 14:4 apostles. See notes on Rom. 1:1 and Eph. 4:11. Barnabas was not an apostle in the same sense as Paul and the Twelve since he was not an eyewitness of the resurrected Christ nor had he been called by him. It is best to translate "apostles" here as "messengers" (cf. 2 Cor. 8:23; Phil. 2:25). The verb means "to send." The Twelve and Paul were "apostles of Christ" (2 Cor. 11:13; 1 Thess. 2:6), while Barnabas and others were "messengers of the churches" (2 Cor. 8:23).

ACTS—NOTE ON 14:5 stone them. This proves that their Jewish opponents were the instigators, since stoning was a Jewish form of execution, usually for blasphemy.

ACTS—NOTE ON 14:6 Lystra and Derbe, cities of Lycaonia. Lycaonia was a district in the Roman province of Galatia. Lystra was about 18 miles from Iconium, and was the home of Lois, Eunice, and Timothy (16:1; 2 Tim. 1:5). Luke mentions no synagogue in connection with Lystra, and since Paul began his ministry there by preaching to a crowd, it likely had a small Jewish population. Derbe was about 40 miles southeast of Lystra.

ACTS—NOTE ON 14:11–13 The strange reaction by the people of Lystra to the healing had its roots in local folklore. According to tradition, the gods Zeus and Hermes visited Lystra incognito, asking for food and lodging. All turned them away except for a peasant named Philemon and his wife, Baucis. The gods took vengeance by drowning everyone in a flood. But they turned the lowly cottage of Philemon and Baucis into a temple, where they were to serve as priest and

priestess. Not wanting to repeat their ancestors' mistake, the people of Lystra believed Barnabas to be Zeus and Paul to be Hermes.

ACTS—NOTE ON 14:11 Lycaonian. Paul and Barnabas were unable to understand the intentions of the people.

ACTS—NOTE ON 14:13 priest of Zeus. It was his job to lead the people in worship of the two men they believed to be gods.

ACTS—NOTE ON 14:14 tore their garments. A Jewish expression of horror and revulsion at blasphemy (see note on Matt. 26:65).

ACTS—NOTE ON 14:15–17 See note on 17:23–24. Because the crowd at Lystra was pagan and had no knowledge of the OT, Paul adjusted his message to fit the audience. Instead of proclaiming the God of Abraham, Isaac, and Jacob, he appealed to the universal and rational knowledge of the One who created the world (cf. 17:22–26; Jonah 1:9).

ACTS—NOTE ON 14:15 vain things. An appropriate description of idolatry and all false religions.

ACTS—NOTE ON 14:16 allowed all the nations. The path that they all have walked is described in Rom. 1:18–32.

ACTS—NOTE ON 14:17 did not leave himself without witness. God's providence and his creative power testify to man's reason of his existence (Rom. 1:18–20), as does man's own conscience, which contains his moral law (Rom. 2:13–15).

ACTS—NOTE ON 14:19 they stoned Paul . . . supposing that he was dead. Paul did not die from the stoning as some claim, who link it to his third-heaven experience in 2 Cor. 12. "Supposing" usually means "to suppose something that is not true." The main NT use of this word argues that the crowd's supposition was incorrect and that Paul was not dead. Another argument in favor of this position is that if Paul was resurrected, why didn't Luke mention it? Also, the dates of Paul's third-heaven experience and the time of the stoning do not reconcile.

ACTS—NOTE ON 14:20 Derbe. See note on v. 6.

ACTS—NOTE ON 14:22 kingdom of God. See note on 1:3.

ACTS—NOTE ON 14:23 appointed elders. See note on 11:30.

ACTS—NOTE ON 14:24 Pisidia. A mountainous and rugged region that offered no opportunities for evangelism. Pamphylia. See note on 13:13.

ACTS—NOTE ON 14:25 Perga. See note on 13:13.

ACTS—NOTE ON 14:26 from there. Thus ended Paul's first missionary journey. Antioch. See note on 11:19.

ACTS—NOTE ON 14:28 no little time. About one year.

ACTS—NOTE ON 15:1–30 Throughout its history, the church's leaders have met to settle doctrinal issues. Historians point to seven ecumenical councils in the church's early history, especially the Councils of Nicea (A.D. 325) and Chalcedon (A.D. 451). Yet the most important council was the first one—the Jerusalem Council—because it established the answer to the most vital doctrinal question of all: "What must a person do to be saved?" The apostles and elders defied efforts to impose legalism and ritualism as necessary prerequisites for salvation. They forever affirmed that salvation is totally by grace through faith in Christ alone.

ACTS—NOTE ON 15:1 some men. Judaizers—false teachers who were selfappointed guardians of legalism, teaching a doctrine of salvation by works. from Judea. See note on 1:8. Unless you are circumcised . . . you cannot be saved. Cf. 15:24. The heresy propagated by the Judaizers. See notes on Gen. 17:9–14.

ACTS—NOTE ON 15:2 up to Jerusalem. See note on 18:22. elders. Leaders of the Jerusalem church (see note on 11:30).

ACTS—NOTE ON 15:4 Paul and Barnabas and others went into great detail to report the many works God was accomplishing through their efforts. No doubt they provided sufficient evidence to verify the genuineness of the Gentiles' salvation (cf. 10:44–48; 11:17–18).

ACTS—NOTE ON 15:7 Peter stood up. Peter gave the first of three speeches at the Council that amount to one of the strongest defenses of salvation by grace through faith alone contained in Scripture. Peter began his defense by reviewing how God saved Gentiles in the early days of the church without a requirement of circumcision, law keeping, or ritual—referring to the salvation of Cornelius and

his household (10:44–48; 11:17–18). If God did not require any additional qualifications for salvation, neither should the legalists. by my mouth. See 10:1–48.

ACTS—NOTE ON 15:8 giving them the Holy Spirit. The Judaizers could have argued that Cornelius and the others could not have been saved because they did not meet the legalistic requirements. To thwart that potential argument, Peter reiterates that God gave them the Holy Spirit, thus proving the genuineness of their salvation (see note on 2:4).

ACTS—NOTE ON 15:10 a yoke. A description of the law and the legalism of the scribes and Pharisees (Matt. 23:4; cf. Luke 11:46). The legalists expected the Gentiles to carry a load they themselves were unwilling to bear.

ACTS—NOTE ON 15:11 through the grace of the Lord Jesus. A resounding affirmation of salvation by grace through faith alone (see notes on Rom. 3:24– 25).

ACTS—NOTE ON 15:12 Barnabas and Paul. They delivered the second speech in which they recounted the work of God on their just-completed first missionary journey among Gentiles. signs and wonders. See note on 2:19.

ACTS—NOTE ON 15:13 James replied. He delivers the third speech in defense of salvation by faith alone by relating how God's future plans for Gentile salvation agree with his current work.

ACTS—NOTE ON 15:14 people for his name. See notes on chs. 10–11. Cf. Mal. 2:2, 5; 3 John 7.

ACTS—NOTE ON 15:15–17 James quotes Amos's prophecy (9:11–12) of the millennial kingdom to prove that Gentile salvation was not contrary to God's plan for Israel. In fact, in the kingdom God's messengers will announce salvation to the Gentiles (Zech. 8:20–23).

ACTS—NOTE ON 15:17 Gentiles . . . called by my name. James's point is that Amos makes no mention of Gentiles becoming Jewish proselytes. If Gentiles can be saved without becoming Jews in the kingdom, there is no need for Gentiles to become proselytes in the present age.

ACTS—NOTE ON 15:19 we should not trouble. The Greek word for "trouble"

means "to throw something in the path of someone to annoy them." The decision of the Jerusalem Council, after considering all the evidence, was that keeping the law and observing rituals were not requirements for salvation. The Judaizers were to cease troubling and annoying the Gentiles.

ACTS—NOTE ON 15:20 James and the other leaders did not want the Gentiles to revel in their freedom in Christ, which could cause the Jewish believers to follow that same liberty and violate their consciences. So James proposed that the Gentiles abstain from four pagan, idolatrous practices that were violations of the law of Moses so as not to offend Jews. things polluted by idols. Food offered to pagan gods and then sold in temple butcher shops. Because idolatry was so repulsive to Jews and forbidden by God (cf. Ex. 20:3; 34:17; Deut. 5:7), they would avoid anything to do with idols, including meat offered to idols (cf. 1 Cor. 8:1–13). sexual immorality. Sexual sins in general, but particularly the orgies associated with the worship of pagan gods. The Gentiles were to avoid being offensive to Jewish sensibilities in their marriages and any relationship with the opposite sex. what has been strangled, and from blood. Dietary restrictions (Gen. 9:4; Lev. 3:17; 7:26; 17:12–14; 19:26; Deut. 12:16, 23; 15:23; 1 Sam. 14:34; Ezek. 33:25).

ACTS—NOTE ON 15:22 Judas. Nothing more is known about him except that he was a prophet (v. 32). Silas. See note on v. 40. Also known as Silvanus, he accompanied Paul on his second missionary journey (v. 40; 16:19, 25, 29; 17:4, 10, 14–15; 18:5) and later was Peter's amanuensis (scribe) for his first epistle (1 Pet. 5:12).

ACTS—NOTE ON 15:23 in Antioch and Syria and Cilicia. Antioch was the capital of Syria and Cilicia, which was administered as a single Roman district. The churches in Cilicia were probably founded by Paul when he went there after fleeing Jerusalem (9:30).

ACTS—NOTE ON 15:24 troubled . . . unsettling. "Troubled" is a different Greek word from the one in v. 19, meaning "to deeply upset," "to deeply trouble," "to perplex," or "to create fear." The Greek word for "unsettling" was used in extrabiblical writings to speak of someone going bankrupt. Together these words aptly describe the chaos caused by the Judaizers.

ACTS—NOTE ON 15:26 risked their lives. On the first missionary journey they faced persecution (13:50) and Paul was nearly killed (14:19–20).

ACTS—NOTE ON 15:29 See notes on v. 20.

ACTS—NOTE ON 15:34 This verse is not in the best manuscripts.

ACTS—NOTE ON 15:36 see how they are. In addition to proclaiming the gospel, Paul also recognized his responsibility to mature the new believers in their faith (Matt. 28:19–20; Eph. 4:12–13; Phil. 1:8; Col. 1:28; 1 Thess. 2:17). So he planned his second missionary journey to retrace his first one.

ACTS—NOTE ON 15:37–38 John called Mark. See notes on 12:12 and 13:13.

ACTS—NOTE ON 15:39 disagreement . . . separated. This was not an amicable parting—they were in sharp disagreement regarding John Mark. The weight of the evidence favors Paul's decision, especially since he was an apostle of Jesus Christ. That alone should have caused Barnabas to submit to his authority. But they eventually did reconcile (1 Cor. 9:6). Cyprus. See note on Acts 13:4.

ACTS—NOTE ON 15:40 Silas. He was perfectly suited to be Paul's companion, since he was a prophet and could proclaim and teach the word. Being a Jew gave him access to the synagogues (see note on 6:9). Because he was a Roman citizen (16:37), he enjoyed the same benefits and protection as Paul. His status as a respected leader in the Jerusalem fellowship helped to reinforce Paul's teaching that Gentile salvation was by grace alone through faith alone (see note on 15:22).

ACTS—NOTE ON 15:41 Syria and Cilicia. Paul visited congregations he had most likely founded before his connection with the Antioch church (Gal. 1:21). The circumcision question had been raised there also.

ACTS—NOTE ON 16:1 to Derbe and to Lystra. See note on 14:6. A disciple . . . Timothy. A young man (late teens or early 20s) of high regard, a "true child in the faith" (1 Tim. 1:2; cf. 2 Tim. 1:2), who eventually became Paul's right-hand man (1 Cor. 4:17; 1 Thess. 3:2; Phil. 2:19; see Introduction to 1 Timothy). In essence, he became John Mark's replacement. After being commissioned by the elders of the local church (1 Tim. 4:14; 2 Tim. 1:6), he joined Paul and Silas. his father was a Greek. The grammar likely suggests his father was dead. By being both Jew and Gentile, Timothy had access to both cultures—an indispensable asset for missionary service.

ACTS—NOTE ON 16:3 circumcised him. This was done to aid his acceptance by

the Jews and provide full access to the synagogues (see note on 6:9) he would be visiting with Paul and Silas. If Timothy had not been circumcised, the Jews could have assumed he had renounced his Jewish heritage and had chosen to live as a Gentile.

ACTS—NOTE ON 16:4 the decisions. The determinations of the Jerusalem Council (see notes on 15:23–29).

ACTS—NOTE ON 16:6 Holy Spirit . . . Asia. Paul was not allowed to fulfill his intention to minister in Asia Minor (modern Turkey) and to such cities as Ephesus, Smyrna, Philadelphia, Laodicea, Colossae, Sardis, Pergamos, and Thyatira.

ACTS—NOTE ON 16:7 Bithynia. A separate Roman province northeast of Mysia. the Spirit of Jesus did not allow them. Once the Holy Spirit had providentially stopped their travel north, they had nowhere else to go but Troas, a seaport on the Aegean Sea.

ACTS—NOTE ON 16:8 Mysia . . . Troas. The northwest part of the province of Asia Minor.

ACTS—NOTE ON 16:9–10 This was the second of six visions received by the apostle (cf. 9:3–6; 18:9–10; 22:17–18; 23:11; 27:23–24).

ACTS—NOTE ON 16:9 Macedonia. The region located across the Aegean Sea on the mainland of Greece. The cities of Philippi and Thessalonica were located there. Most significantly, going there was to take the gospel from Asia into Europe.

ACTS—NOTE ON 16:10 we. A change from the third person pronoun to the first person indicates that Luke joined up with Paul, Silas, and Timothy (see Introduction: Author and Date).

ACTS—NOTE ON 16:11 Samothrace. An island in the Aegean Sea about halfway between Asia Minor and the Greek mainland. They stayed there overnight to avoid the hazards associated with sailing in the dark. Neapolis. The port city for Philippi.

ACTS—NOTE ON 16:12 Philippi. See Introduction to Philippians. Located 10 miles inland from Neapolis, Philippi was named for Philip II of Macedon (the

father of Alexander the Great). a Roman colony. Philippi became a Roman colony in 31 B.C., so it carried the right of freedom (it was self-governing and independent of the provincial government), the right of exemption from tax, and the right of holding land in full ownership.

ACTS—NOTE ON 16:13 to the riverside. Evidently, the Jewish community did not have the minimum of 10 Jewish men who were heads of households required to form a synagogue. In such cases, a place of prayer under the open sky and near a river or sea was adopted as a meeting place. Most likely this spot was located where the road leading out of the city crossed the Gangites River. women who had come together. In further evidence of the small number of Jewish men, it was women who met to pray, worship, and recite from the OT Scriptures.

ACTS—NOTE ON 16:14 Lydia, from the city of Thyatira. Her home city was located in the Roman province of Lydia, thus the name "Lydia" was probably associated with her place of origin. seller of purple goods. Because purple dye was extremely expensive, purple garments were usually worn by royalty and the wealthy. As a result, Lydia's business turned a nice profit, which enabled her to have a house large enough to accommodate the missionary team (v. 15) and the new church at Philippi (v. 40). a worshiper of God. Like Cornelius, she believed in the God of Israel but had not become a full proselyte (cf. 10:2). The Lord opened her heart. This is another proof of the sovereignty of God in salvation (see note on 13:48).

ACTS—NOTE ON 16:15 household. See note on 11:14. Cf. 16:31.

ACTS—NOTE ON 16:16 a spirit of divination. Lit., "a python spirit." That expression comes from Greek mythology; Python was a snake that guarded the oracle at Delphi. Essentially, this girl was a medium in contact with demons who could supposedly predict the future. See note on Deut. 18:9–12.

ACTS—NOTE ON 16:17 the Most High God. El Elyon, the Absolutely Sovereign God, is an OT title (used about 50 times) for the God of Israel (see Gen. 14:18– 22; Ps. 78:35; Dan. 5:18).

ACTS—NOTE ON 16:18 I command you in the name of Jesus Christ. The demon left the girl in obedience to Paul's command and his apostolic authority. The ability to cast out demons was a special ability of Christ's apostles (Mark 3:15; 2 Cor. 12:12).

ACTS—NOTE ON 16:20 Jews . . . disturbing our city. Anti-Semitism was alive even then. The emperor Claudius issued an order around that time expelling the Jews from Rome (18:2). This may explain why they apprehended only Paul and Silas, since Luke was a Gentile and Timothy half-Gentile.

ACTS—NOTE ON 16:21 advocate customs . . . not lawful for us . . . Romans. It was technically true that Roman citizens were not to engage in any foreign religion that had not been sanctioned by the state. But it was a false charge that they were creating chaos.

ACTS—NOTE ON 16:22 magistrates. Every Roman colony had two of these men serving as judges. In this case, they did not uphold Roman justice: they did not investigate the charges, conduct a proper hearing, or give Paul and Silas the chance to defend themselves. beat. This was an illegal punishment since they had not been convicted of any crime. The officers (v. 35) under the command of the magistrates administered the beating with rods tied together in a bundle. Paul received the same punishment on two other occasions (2 Cor. 11:25).

ACTS—NOTE ON 16:24 inner prison . . . in the stocks. The most secure part of the prison. The jailer took further precautions by putting their feet "in the stocks." This particular security measure was designed to produce painful cramping so the prisoner's legs were spread as far apart as possible.

ACTS—NOTE ON 16:27 prison doors were open . . . about to kill himself. Instead of waiting to face humiliation and a painful execution. A Roman soldier who let a prisoner escape paid for his negligence with his life (12:19; 27:42).

ACTS—NOTE ON 16:31 Believe in the Lord Jesus. One must believe he is who he claimed to be (John 20:31) and believe in what he did (1 Cor. 15:3–4; see note on Rom. 1:16). you and your household. All of his family, servants, and guests who could comprehend the gospel and believe heard the gospel and believed (see note on Acts 11:14). This does not include infants. Cf. 16:15.

ACTS—NOTE ON 16:37 Roman. To inflict corporal punishment on a Roman citizen was a serious crime, and made more so since Paul and Silas did not receive a trial. As a result, the magistrates faced the possibility of being removed from office, and having Philippi's privileges as a Roman colony revoked (see note on v. 12).

ACTS—NOTE ON 17:1 Amphipolis and Apollonia . . . Thessalonica. Southwest

from Philippi along the Egnatian Way. Amphipolis was about 30 miles from Philippi, and Apollonia another 30 miles beyond. The narrative indicates that the travelers stopped only for the night in those cities. Forty miles beyond Apollonia was Thessalonica, the capital city of Macedonia with a population of 200,000. It was a major port city and an important commercial center. synagogue. See note on 13:5. Luke refers to a synagogue only in Thessalonica, which may explain why Paul and his companions did not stay in the other two cities.

ACTS—NOTE ON 17:2 Paul . . . was his custom. Paul began his ministry in each town with the Jews (see note on 13:5). three Sabbath days. The length of his initial public ministry. The actual amount of time spent in Thessalonica would have been longer, extending perhaps to four to six months.

ACTS—NOTE ON 17:5 the house of Jason. The mob assumed Paul, Silas, and Timothy were staying there. Nothing is known of Jason except that he was probably Jewish, since Jason was a name adopted by many of the dispersed Jews.

ACTS—NOTE ON 17:7 against the decrees of Caesar. One of the most serious crimes in the Roman Empire was to acknowledge allegiance to any king but Caesar (cf. John 19:15).

ACTS—NOTE ON 17:9 taken money as security. A bond, which would be forfeited by Jason should Paul and his companions cause more trouble. As a result, they had no choice but to leave Thessalonica.

ACTS—NOTE ON 17:10 Berea. An important town that was not on a main route. synagogue. See note on 13:5.

ACTS—NOTE ON 17:15 Athens. The cultural center of Greece. At its zenith, Athens was home to the most renowned philosophers in history, including Socrates, Plato, and Aristotle, who was arguably the most influential philosopher of all. Two other significant philosophers taught there: Epicurus, founder of Epicureanism, and Zeno, founder of Stoicism—two of the dominant philosophies in that day (see note on v. 18).

ACTS—NOTE ON 17:16 city was full of idols. Athens was also the religious center of Greece—virtually every deity known to man could be worshiped there. Paul viewed Athens as a city of lost humanity, all doomed to a Christless eternity because of rampant pagan idolatry.

ACTS—NOTE ON 17:17 synagogue. See note on 13:5.

ACTS—NOTE ON 17:18 Epicurean and Stoic philosophers. Epicurean philosophy taught that the chief end of man was the avoidance of pain. Epicureans were materialists—they did not deny the existence of God, but they believed he did not become involved with the affairs of men. When a person died, they believed his body and soul disintegrated. Stoic philosophy taught selfmastery—that the goal in life was to reach a place of indifference to pleasure or pain. babbler. Lit., "seed picker." Some of the philosophers viewed Paul as an amateur philosopher—one who had no ideas of his own but only picked among prevailing philosophies and constructed one with no depth.

ACTS—NOTE ON 17:19 the Areopagus. A court named for the hill on which it once met. Paul was not being formally tried; only being asked to defend his teaching.

ACTS—NOTE ON 17:22 religious. Lit., "in fear of gods."

ACTS—NOTE ON 17:23–24 To the unknown god. The Athenians were supernaturalists—they believed in supernatural powers that intervened in the course of natural laws. They at least acknowledged the existence of someone beyond their ability to understand who had made all things. Paul thus had the opportunity to introduce them to the Creator-God who could be known (Deut. 4:35; 1 Kings 8:43; 1 Chron. 28:9; Ps. 9:10; Jer. 9:24; 24:7; 31:34; John 17:3). When evangelizing pagans, Paul started from creation, the general revelation of God (cf. Acts 14:15–17). When evangelizing Jews, he started from the OT (17:10–13).

ACTS—NOTE ON 17:24 God who made the world. This teaching flatly contradicted both the Epicureans, who believed matter was eternal and therefore had no creator, and the Stoics, who as pantheists believed God was part of everything and could not have created himself. Paul's teaching finds its support throughout Scripture (Gen. 1:1; Ps. 146:5–6; Isa. 40:28; 45:18; Jer. 10:12; 32:17; Jonah 1:9; Zech. 12:1; Eph. 3:9; Col. 1:16; Rev. 4:11; 10:6).

ACTS—NOTE ON 17:26 one man. All men are equal in God's sight since all came from one man, Adam. This teaching was a blow to the national pride of the Greeks, who believed all non-Greeks were barbarians (see note on Rom. 1:14). determined allotted periods. God sovereignly controls the rise and fall of

nations and empires (cf. Dan. 2:36–45; Luke 21:24). the boundaries of their dwelling place. God is responsible for establishing nations as to their racial identity and their specific geographical locations (Deut. 32:8) and determining the extent of their conquests (cf. Isa. 10:12–15).

ACTS—NOTE ON 17:27 seek God. The Lord's objective for man in revealing himself as the creator, ruler, and controller of the world. Men have no excuse for not knowing about God because he has revealed himself in man's conscience and in the physical world (see notes on Rom. 1:19–20; 2:15).

ACTS—NOTE ON 17:28 In him we live and move and have our being. A quote from the Cretan poet Epimenides.

ACTS—NOTE ON 17:29 God's offspring. A quote from Aratus, who came from Paul's home region of Cilicia. not . . . like gold or silver. If man is the offspring of God, as the Greek poet suggested, it is foolish to think that God could be nothing more than a man-made idol. Such reasoning points out the absurdity of idolatry (cf. Isa. 44:9–20).

ACTS—NOTE ON 17:30 times of ignorance God overlooked. See note on Rom. 3:25.

ACTS—NOTE ON 17:31 man whom he has appointed. Jesus Christ (John 5:22– 27).

ACTS—NOTE ON 17:32 resurrection of the dead. Greek philosophy did not believe in bodily resurrection.

ACTS—NOTE ON 17:34 the Areopagite. A member of the Areopagus court (see note on v. 19).

ACTS—NOTE ON 18:1 Corinth. See Introduction to 1 Corinthians. The leading political and commercial center in Greece. It was located at a strategic point on the isthmus of Corinth, which connected the Peloponnesian peninsula with the rest of Greece. Virtually all traffic between northern and southern Greece had to pass through the city. Because Corinth was a trade center and host to all sorts of travelers, it had an unsettled population that was extremely debauched. It also housed the temple of Aphrodite, the goddess of love. One thousand temple priestesses, who were ritual prostitutes, came each evening into the city to practice their trade.

ACTS—NOTE ON 18:2 Aquila . . . Priscilla. This husband and wife team were to become Paul's close friends who even risked their lives for him (Rom. 16:3–4). Priscilla is listed first four times in Scripture (NU), which could imply she had a higher social rank than Aquila or that she was the more prominent of the two in the church. They probably were Christians when Paul met them, having come from Rome where a church already existed (Rom. 1:7–8). Claudius. See note on Acts 11:28. commanded all the Jews to leave Rome. The decree that forced Priscilla and Aquila to leave Rome c. A.D. 49 (see note on 16:20).

ACTS—NOTE ON 18:3 tentmakers. This could also refer to leatherworkers.

ACTS—NOTE ON 18:4 synagogue. See note on 13:5. Greeks. Gentile God-fearers in the synagogue (see note on 10:2).

ACTS—NOTE ON 18:5 Silas and Timothy arrived from Macedonia. As Paul desired, Silas and Timothy joined him in Athens (17:15). From there he sent Timothy back to Thessalonica (1 Thess. 3:1–6). Paul evidently sent Silas somewhere in Macedonia, possibly Philippi (cf. 2 Cor. 11:9; Phil. 4:15), since he returned to Corinth from that province.

ACTS—NOTE ON 18:6 Your blood be on your own heads! Paul held his opponents completely responsible for blaspheming Christ and rejecting his message (cf. Josh. 2:19; 2 Sam. 1:16; 1 Kings 2:37; Ezek. 18:13; 33:4; Matt. 27:25).

ACTS—NOTE ON 18:7 house of . . . Justus. A Gentile who showed interest in the God of Israel and was associated with the synagogue next door. His name indicates he was a Roman, and since Romans usually had three names, his may have been Gaius Titius Justus, meaning he was the same Gaius mentioned in Rom. 16:23 and 1 Cor. 1:14. a worshiper of God. See note on Acts 16:14.

ACTS—NOTE ON 18:8 Crispus, the ruler of the synagogue. The conversion of this respected leader must have sent shock waves throughout the Jewish community (see note on 6:9). his entire household. See note on 11:14.

ACTS—NOTE ON 18:9–10 This was the third of six visions given to Paul (cf. 9:3– 6; 16:9–10; 22:17–18; 23:11; 27:23–24).

ACTS—NOTE ON 18:10 I have many in this city. God had appointed a number of people in Corinth for salvation, who had not yet heard the gospel (cf. 13:48;

Rom. 10:13–15). The effect of Paul's preaching would be to bring the elect to faith (Titus 1:1).

ACTS—NOTE ON 18:11 a year and six months. Paul's longest stay in any city, except Ephesus (20:31) and Rome (28:30).

ACTS—NOTE ON 18:12 when Gallio was proconsul of Achaia. From July, A.D. 51 to June, A.D. 52. tribunal. A large, raised stone platform in the marketplace, situated in front of the residence of the proconsul, where he would try public cases.

ACTS—NOTE ON 18:13 contrary to the law. While Judaism was not an official religion, it was officially tolerated in the Roman world, and Christianity was viewed as a sect of Judaism. The Jews in Corinth claimed that Paul's teaching was external to Judaism, and therefore should be banned. Had Gallio ruled in the Jews' favor, Christianity could have been outlawed throughout the empire.

ACTS—NOTE ON 18:14–16 Gallio was no fool and saw through the Jews' plan. He refused to get caught up in what he viewed as an internal squabble within Judaism. In essence, he rendered what would be called a summary judgment— he officially ruled that no crime had been committed, that the dispute was over semantics, and threw the case out.

ACTS—NOTE ON 18:17 Sosthenes . . . beat him. The Greeks had reasons for being hostile to Sosthenes; they were venting general hostility toward Jews on him, or they may have been angry with his unsuccessful attempt, as leader of the Jews, at prosecuting the case against Paul. Since he was the ruler of the synagogue, he would have presented the case to Gallio. Later, he converted to Christ (1 Cor. 1:1).

ACTS—NOTE ON 18:18 Priscilla and Aquila. See note on v. 2. That they could accompany Paul means there was sufficient leadership in Corinth, with men such as Gaius, Sosthenes, Stephanas, and Crispus. Cenchreae. The eastern port of Corinth. he had cut his hair, for he was under a vow. To show God his gratitude for helping him through a difficult time in Corinth, he took a Nazirite vow—a special pledge of separation and devotion to God (cf. Num. 6:2–5, 13– 21). The vow generally lasted a specific period of time, although Samson (Judg. 13:5), Samuel (1 Sam. 1:11), and John the Baptist (Luke 1:15) were Nazirites for life. In Paul's day, if someone made the vow while away from Jerusalem, at the

termination of his vow he would shave his head, as Paul did, and afterwards present the shorn hair at the temple within 30 days.

ACTS—NOTE ON 18:19 Ephesus. The most important city in Asia Minor (see Introduction to Ephesians). left them there. Priscilla and Aquila remained in Ephesus to establish their business. Apparently they lived in Ephesus for several years—a church met in their home (1 Cor. 16:19)—before they returned to Rome (Acts 16:3–5). synagogue. See note on 13:5.

ACTS—NOTE ON 18:22 went up . . . went down to Antioch. Although Luke does not mention it in detail, his description of the geography indicates Paul went to Jerusalem to greet the church. Because Jerusalem was elevated over the surrounding region, travelers had to go "up" to get there and "down" to any other place. Paul also had to return to Jerusalem so he could fulfill his vow. This ended the second missionary journey.

ACTS—NOTE ON 18:23 some time there. Possibly from the summer of A.D. 52 to the spring of A.D. 53. Galatia and Phrygia. See note on 16:6. Paul's return to those regions marked the beginning of his third missionary journey.

ACTS—NOTE ON 18:24 Apollos. An OT saint and follower of John the Baptist (v. 25). After further instruction by Aquila and Priscilla (v. 26), he became a powerful Christian preacher. His ministry profoundly influenced the Corinthians (cf. 1 Cor. 1:12). a native of Alexandria. Alexandria was an important city in Egypt located near the mouth of the Nile. In the first century, it had a large Jewish population. Thus Apollos, though born outside of Israel, was reared in a Jewish cultural setting. competent in the Scriptures. Used only here, this phrase refers to Apollos's knowledge of the OT Scriptures. That knowledge, combined with his eloquence, allowed him to crush his Jewish opponents in debate (Acts 18:28).

ACTS—NOTE ON 18:25 the way of the Lord. This did not include the Christian faith (cf. v. 26). The OT uses the phrase to describe the spiritual and moral standards God required his people to observe (Gen. 18:19; Judg. 2:22; 1 Sam. 12:23; 2 Sam. 22:22; 2 Kings 21:22; 2 Chron. 17:6; Ps. 18:21; 25:8–9; 138:5; Prov. 10:29; Jer. 5:4–5; Ezek. 18:25, 29; 33:17, 20; Hos. 14:9). baptism of John. Despite his knowledge of the OT, Apollos did not fully understand Christian truth. John's baptism was to prepare Israel for the Messiah's arrival (cf. Luke 1:16–17; see notes on Acts 2:38; Matt. 3:6). Apollos accepted that

message, even acknowledging that Jesus of Nazareth was Israel's Messiah. He did not, however, understand such basic Christian truths as the significance of Christ's death and resurrection, the ministry of the Holy Spirit, and the church as God's new witness people. He was a redeemed OT believer (Acts 18:24).

ACTS—NOTE ON 18:26 the way of God more accurately. Aquila and Priscilla completed Apollos's training in divine truth by instructing him in the fullness of the Christian faith.

ACTS—NOTE ON 18:27 Achaia. See note on v. 12. Apollos planned to cross from Asia Minor (modern Turkey) to Corinth on the Greek mainland (19:1). the brothers . . . wrote. Such letters of commendation were common in the early church (cf. Rom. 16:1–2; 1 Cor. 16:10; 2 Cor. 3:1–2; Col. 4:10). The Ephesian Christians wrote to inform their Corinthian brethren that Apollos was now a fully informed Christian.

ACTS—NOTE ON 18:28 the Christ. The Messiah of Israel.

ACTS—NOTE ON 19:1 the inland country. The area of Asia Minor north of Ephesus, where Luke left Paul before the interlude describing Apollos's ministry (18:23). By going through that area, Paul took the direct route to Ephesus, not the more common trade route. Ephesus. See Introduction to Ephesians. some disciples. They were of John the Baptist (19:3); hence OT seekers. That they did not yet fully understand the Christian faith is evident from their reply to Paul's question (v. 2). The word "disciple" means "learner," or "follower," and does not always refer to Christians (cf. Matt. 9:14; 11:2; Mark 2:18; Luke 5:33; 7:18–19; 11:1; John 1:35; 6:66). Followers of John the Baptist, like this group, existed into the second century.

ACTS—NOTE ON 19:2 Did you receive the Holy Spirit when you believed? The question reflects Paul's uncertainty about their spiritual status. Since all Christians receive the Holy Spirit at the moment of salvation (see notes on Rom. 8:9; 1 Cor. 12:13), their answer revealed they were not yet fully Christians. They had not yet received Christian baptism (having been baptized only "into John's baptism"), which further evidenced that they were not Christians (see note on Acts 2:38).

ACTS—NOTE ON 19:4 baptism of repentance . . . believe in . . . Jesus. These disciples did not realize Jesus of Nazareth was the One to whom John's baptism

pointed. Paul gave them instruction not on how to receive the Spirit, but about Jesus Christ.

ACTS—NOTE ON 19:5 baptized in the name of the Lord Jesus. They believed Paul's presentation of the gospel and came to saving faith in the Lord Jesus Christ (cf. 2:41). Although required of all Christians, baptism does not save (see note on 2:38).

ACTS—NOTE ON 19:6 Paul . . . laid his hands on them. This signified their inclusion into the church (see note on 8:17). Apostles were also present when the church was born (ch. 2), and when the Samaritans (ch. 8) and Gentiles (ch. 10) were included. In each case, God's purpose was to emphasize the unity of the church. speaking in tongues and prophesying. This served as proof that they were part of the church (see note on 8:17). They also needed tangible evidence that the Holy Spirit now indwelt them, since they had not heard that he had come (19:2).

ACTS—NOTE ON 19:8 synagogue. See note on 13:5. three months. Paul's longest stay in any synagogue, with the possible exception of the one at Corinth. kingdom of God. See note on 1:3.

ACTS—NOTE ON 19:9 stubborn. The Greek word always refers to defiance against God (Rom. 9:18; Heb. 3:8, 13, 15; 4:7). Truth rejected leads to a hardened heart, causing the life-giving message of salvation to become "a fragrance from death to death" (2 Cor. 2:16). the Way. See note on Acts 9:2. the hall of Tyrannus. Tyrannus was either the owner of the lecture hall, or a philosopher who taught there. If the latter, his name, which means "our tyrant," may have been a nickname given him by his students. Paul used the hall during the afternoon break (from about 11:00 A.M. to 4:00 P.M.), when it would otherwise be unoccupied.

ACTS—NOTE ON 19:10 two years. The length of time Paul taught in the school of Tyrannus, not the total length of his ministry at Ephesus (cf. 20:31). all . . . of Asia heard. Though Paul probably never left Ephesus, his converts (cf. 2 Tim. 2:2) spread the gospel throughout the province of Asia Minor (modern Turkey). This two-year period saw the founding of the churches at Colossae and Hierapolis, and possibly some of the seven churches mentioned in Rev. 2–3, beyond the one at Ephesus.

ACTS—NOTE ON 19:11 extraordinary miracles. These confirmed that Paul was God's messenger, since there was no completed NT to use to determine the truth of his message (cf. 2 Cor. 12:12; Heb. 2:3–4).

ACTS—NOTE ON 19:12 handkerchiefs . . . aprons. The headbands and outer clothing Paul wore while making tents. The belief that mystical power could be so transmitted was widespread in the ancient world, e.g., believing that Peter's shadow could heal (cf. 5:15; Matt. 9:21).

ACTS—NOTE ON 19:13 Jewish exorcists. Simon Magus (8:9–25) and Bar-Jesus (13:6–12) were other possible examples of such charlatans (cf. Matt. 12:27). In contrast to the absolute authority exercised by Jesus and the apostles over demons, those exorcists sought to expel the demons by attempting to call on a more potent spirit being—in this case the Lord Jesus.

ACTS—NOTE ON 19:14 a Jewish high priest named Sceva. Since there is no record of a Jewish high priest by that name, he probably assumed that title falsely to impress people.

ACTS—NOTE ON 19:15 Jesus I know, and Paul I recognize. Recognizing that the exorcists had no authority over him (unlike Jesus and Paul), the demon rejected their attempt to expel him from his victim. This confirms that the power to cast out demons belonged to Jesus and the apostles and no one else. Even the demons give testimony to that.

ACTS—NOTE ON 19:16 Cf. Mark 5:1–4.

ACTS—NOTE ON 19:19 books. Of secret magical spells. Burning them proved the genuineness of the magicians' repentance (see note on 2:38); having destroyed these books, they could not easily resume their practices. fifty thousand pieces of silver. Fifty thousand days' wages for a common laborer—an astonishing sum of money given to indicate how widespread the practice of magic was in Ephesus.

ACTS—NOTE ON 19:21 resolved in the Spirit. Probably his own spirit, not the Holy Spirit. Macedonia and Achaia. See notes on 16:9 and 18:12. Located on the Greek mainland, these provinces were in the opposite direction from Jerusalem. Paul, however, took this roundabout route to collect an offering for the needy in the Jerusalem church (Rom. 15:25–27; 1 Cor. 16:1–4; 2 Cor. 8–9). I must also see Rome. Paul had not visited the imperial capital, but because of the

strategic importance of the church there, he could stay away no longer. In addition, Paul intended to use Rome as a jumping off point for ministry in the strategic region of Spain (Rom. 15:22–24). This simple declaration marked a turning point in Acts; from this point on, Rome became Paul's goal. He would ultimately arrive there as a Roman prisoner (Acts 28:16).

ACTS—NOTE ON 19:22 Timothy and Erastus. For Timothy, see note on 16:1. Nothing more is known of Erastus. Though the name appears two other times in Scripture (Rom. 16:23; 2 Tim. 4:20), he cannot with certainty be identified with either one. Paul sent these two ahead of him to assist in his collection of the offering.

ACTS—NOTE ON 19:23 the Way. See note on 9:2.

ACTS—NOTE ON 19:24 Demetrius, a silversmith. Probably not the individual commended by John (3 John 12), since the name was a common one. silver shrines. These were of the goddess Diana (Artemis). These shrines were used as household idols, and in the worship at the temple of Diana. Artemis. She was also known as "Diana." Worship of her, centered at the great temple of Diana at Ephesus (one of the Seven Wonders of the Ancient World), was widespread throughout the Roman Empire. It is likely that the riot described in this passage took place during the annual spring festival held in her honor at Ephesus. brought no little business. This statement suggests Demetrius may have been the head of the silversmiths' guild—which would explain his taking the lead in opposing the Christian preachers.

ACTS—NOTE ON 19:27 Demetrius cleverly played upon his hearers' fears of financial ruin, religious zeal, and concern for their city's prestige. The Christian preachers, he argued, threatened the continued prosperity of Ephesus. His audience's violent reaction shows they took the threat seriously (v. 28).

ACTS—NOTE ON 19:29 Gaius and Aristarchus. These men are described as Macedonians, though 20:4 lists Gaius's hometown as Derbe, a city in Galatia. Possibly the Gaius of 20:4 was a different person.

ACTS—NOTE ON 19:31 Asiarchs. These members of the aristocracy were dedicated to promoting Roman interests. Though only one Asiarch ruled at a time, they bore the title for life. That such powerful, influential men were Paul's friends shows that they did not regard him or his message as criminal. Hence,

there was no legitimate cause for the riot.

ACTS—NOTE ON 19:32 assembly. The frenzied mob gathered in the theater. Though Paul courageously sought to address them, the Asiarchs (along with the Ephesian Christians, v. 30) begged him to stay away (v. 31). They feared both for the apostle's safety, and that his presence would exacerbate the already explosive situation.

ACTS—NOTE ON 19:33 Alexander. Probably not the false teacher later active at Ephesus (1 Tim. 1:20), or the individual who opposed Paul at Rome (2 Tim. 4:14), since the name was common. He was either a Christian Jew or a spokesman for Ephesus's Jewish community. Either way, the Jews' motive for putting him forward was the same—to disassociate themselves from the Christians and avoid a massacre of the Jews. make a defense. Either of the Christians, or the Jews, depending on which group he represented.

ACTS—NOTE ON 19:34 a Jew. Whatever the Jews intended by putting Alexander forward backfired; the crowd shouted him down, and in a mindless display of religious frenzy, chanted the name of their goddess for two hours.

ACTS—NOTE ON 19:35 town clerk. In modern terms, he was Ephesus's mayor. He was the liaison between the town council and the Roman authorities—who would hold him personally responsible for the riot. sacred stone that fell from the sky. This probably refers to a meteorite, since meteorites were incorporated with the worship of Diana.

ACTS—NOTE ON 19:38–40 The town clerk (v. 35) correctly blamed the crowd for the riot, noting that they should have followed proper judicial procedure and gone to the courts and proconsuls if they had any complaints, so as not to incur serious consequences from Rome.

ACTS—NOTE ON 20:1 departed. Paul departed on his trip to Jerusalem via Greece (see note on 19:21). Macedonia. See note on 16:9.

ACTS—NOTE ON 20:2 he had gone through those regions. Macedonia and Achaia (see note on 19:21).

ACTS—NOTE ON 20:3 three months. Most or all of it was likely spent in Corinth. a plot . . . against him by the Jews. See 9:20, 23; 13:45; 14:2, 19; 17:5–9, 13; 18:6, 12–13; 19:9; 21:27–36; 23:12–15. Tragically, most of the opposition to Paul's ministry stemmed from his fellow countrymen (cf. 2 Cor. 11:26). The Jewish community of Corinth hated Paul because of its humiliating debacle before Gallio (Acts 18:12–17), and the stunning conversions of two of its most prominent leaders, Crispus (18:8), and Sosthenes (18:17; 1 Cor. 1:1). Luke does not record the details of the Jews' plot, but it undoubtedly involved murdering Paul during the voyage to Palestine. The apostle would have been an easy target on a small ship packed with Jewish pilgrims. Because of that danger, Paul canceled his plans to sail from Greece to Syria. Instead, he decided to go north into Macedonia, cross the Aegean Sea to Asia Minor, and catch another ship from there. That delay cost Paul his opportunity to reach Palestine in time for Passover; but he hurried to be there in time for Pentecost (Acts 20:16).

ACTS—NOTE ON 20:4 Sopater the Berean . . . Trophimus. Paul's traveling companions came from the various provinces in which he had ministered. These men were likely the official representatives of their churches, chosen to accompany Paul as he took the offering to Jerusalem (see note on 19:21; cf. 1 Cor. 16:3–4).

ACTS—NOTE ON 20:5 for us. The first person plural pronoun reveals that Luke rejoined Paul in Philippi (v. 6). Being a Gentile, he was able to remain there to minister after Paul and Silas were forced to leave (16:20, 39–40). This verse begins the second of the three "we passages" in which Luke accompanied Paul on his travels (see Introduction: Author and Date). Troas. See note on 16:7–8.

ACTS—NOTE ON 20:6 from Philippi. Paul, along with Luke, and possibly Titus, crossed the Aegean Sea from Philippi to Troas. That crossing, due to unfavorable winds, took five days; Paul's earlier crossing from Troas to Neapolis (Philippi's port) had taken only two days (16:11). In Troas, they were reunited with the rest of their party. days of Unleavened Bread. I.e., Passover (Ex. 12:17).

ACTS—NOTE ON 20:7 first day of the week. Sunday, the day the church gathered for worship, because it was the day of Christ's resurrection. Cf. Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; 1 Cor. 16:2. The writings of the early church Fathers confirm that the church continued to meet on Sunday after the close of the NT period. Scripture does not require Christians to observe the Saturday Sabbath: 1) the Sabbath was the sign of the Mosaic Covenant (Ex. 31:16–17; Neh. 9:14; Ezek. 20:12), whereas Christians are under the New Covenant (2 Cor. 3; Heb. 8); 2) there is no NT command to keep the Sabbath; 3) the first command to keep the Sabbath was not until the time of Moses (Ex. 20:8); 4) the Jerusalem Council (Acts 15) did not order Gentile believers to keep the Sabbath; 5) Paul never cautioned Christians about breaking the Sabbath; and 6) the NT explicitly teaches that Sabbath keeping was not a requirement (see notes on Rom. 14:5; Gal. 4:10–11; Col. 2:16–17). to break bread. The common meal associated with the communion service (1 Cor. 11:20–22).

ACTS—NOTE ON 20:8 lamps. The fumes given off by these oil-burning lamps help explain why Eutychus fell asleep (v. 9). upper room. See note on 1:13. The early church met in homes (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philem. 2); the first church buildings date from the third century.

ACTS—NOTE ON 20:9 young man. The Greek word suggests he was between seven and 14 years old. His youth, the fumes from the lamps, and the lateness of the hour (v. 7) gradually overcame his resistance. He dozed off, fell out of the open window, and was killed.

ACTS—NOTE ON 20:10 his life is in him. This does not mean that he had not died, but that his life had been restored. As a physician, Luke knew whether someone had died, as he plainly states (v. 9) was the case with Eutychus.

ACTS—NOTE ON 20:13 Assos. Located 20 miles south of Troas, across the neck of a small peninsula. by land. Because the ship had to sail around the peninsula, Paul could have arrived in Assos not long after it did. Paul presumably chose to walk to Assos so he could continue to teach the believers from Troas who accompanied him.

ACTS—NOTE ON 20:14 Mitylene. Chief city of the island of Lesbos, south of Assos.

ACTS—NOTE ON 20:15 Chios. An island off the coast of Asia Minor, south of

Lesbos. Chios was the birthplace of the Greek poet Homer. Samos. An island off the coast near Ephesus. The famed mathematician Pythagoras was born on Samos. Miletus. A city in Asia Minor, about 30 miles south of Ephesus.

ACTS—NOTE ON 20:16 decided to sail past Ephesus. Still trying to reach Jerusalem before Pentecost (50 days after Passover), Paul decided to have the elders (i.e., pastors, overseers) of the Ephesian church meet him in Miletus.

ACTS—NOTE ON 20:19 with tears. Paul wept because of: 1) those who did not know Christ (cf. Rom. 9:2–3); 2) struggling, immature believers (2 Cor. 2:4); and 3) the threat of false teachers (Acts 20:29–30). plots of the Jews. See 2 Cor. 11:24, 26. Ironically, it was the plot of the Jews at Corinth that allowed the Ephesian elders this opportunity to spend time with Paul (see note on Acts 20:3).

ACTS—NOTE ON 20:20 in public and from house to house. Paul taught in the synagogue (19:8; see note on 6:9) and the school of Tyrannus (19:10). He reinforced that public teaching with practical instruction of individuals and households.

ACTS—NOTE ON 20:21 repentance. An essential element of the gospel (see notes on 2:38; cf. 26:20; Matt. 4:17; Luke 3:8; 5:32; 24:47).

ACTS—NOTE ON 20:22 constrained by the Spirit. Paul's deep sense of duty toward the Master who had redeemed him and called him to service drove him onward despite the threat of danger and hardship (v. 23).

ACTS—NOTE ON 20:23 Holy Spirit testifies. Paul knew he faced persecution in Jerusalem (cf. Rom. 15:31), though he would not know the details until he heard Agabus's prophecy (Acts 21:10–11).

ACTS—NOTE ON 20:24 the ministry . . . received from the Lord Jesus. Cf. 2 Tim. 4:7. gospel of the grace of God. An apt description, since salvation is solely by God's grace (Eph. 2:8–9; Titus 2:11).

ACTS—NOTE ON 20:25 none of you . . . will see my face. Aware that he faced severe opposition in Jerusalem, Paul did not anticipate ever returning to Asia Minor. Though he may have done so after his release from his first Roman imprisonment, he could not at this time have foreseen that possibility. the kingdom. See note on 1:3.

ACTS—NOTE ON 20:26 innocent of the blood. Cf. Ezek. 33:7–9 and James 3:1.

ACTS—NOTE ON 20:27 whole counsel of God. The entire plan and purpose of God for man's salvation in all its fullness: divine truths of creation, election, redemption, justification, adoption, conversion, sanctification, holy living, and glorification. Paul strongly condemned those who adulterate the truth of Scripture (2 Cor. 2:17; 2 Tim. 4:3–4; cf. Rev. 22:18–19).

ACTS—NOTE ON 20:28–30 A timely warning, proven true by later events at Ephesus (1 Tim. 1:3–7, 19–20; 6:20–21; Rev. 2:2). False teachers were already plaguing the churches of Galatia (Gal. 1:6) and the Corinthian church (2 Cor. 11:4).

ACTS—NOTE ON 20:28 Pay careful attention to yourselves. Paul repeated this call to self-examination to Timothy when his young son in the faith served as pastor of the Ephesian congregation (1 Tim. 4:16; 2 Tim. 2:20–21). overseers. These are the same as elders and pastors (see note on 1 Tim. 3:1). The word stresses the leaders' responsibility to watch over and protect their congregations —an appropriate usage in the context of a warning against false teachers. Church rule, which minimizes the biblical authority of elders in favor of a cultural, democratic process, is foreign to the NT (cf. 1 Thess. 5:12–13; Heb. 13:17). with his own blood. See note on 1 Pet. 1:18. Paul believed so strongly in the unity of God the Father and the Lord Jesus Christ that he could speak of Christ's death as shedding the blood of God—who has no body (John 4:24; cf. Luke 24:39) and hence no blood.

ACTS—NOTE ON 20:29 fierce wolves. Borrowed from Jesus (Matt. 7:15; 10:16), this metaphor stresses the extreme danger false teachers pose to the church.

ACTS—NOTE ON 20:30 from among your own selves. Even more deadly than attacks from outside the church are the defections of those (especially leaders) within the church (1 Tim. 1:20; 2 Tim. 1:15; 2:17; cf. Jude 3–4, 10–13). twisted things. The Greek word means "distorted," or "perverse." False teachers twist God's word for their own evil ends (Acts 13:10; 2 Pet. 3:16).

ACTS—NOTE ON 20:31 three years. The total length of Paul's Ephesian ministry, including the two years he taught in the school of Tyrannus (19:10).

ACTS—NOTE ON 20:32 word of his grace. The Scriptures, the record of God's gracious dealings with mankind. build you up. The Bible is the source of

spiritual growth (1 Thess. 2:13; 2 Tim. 3:16–17; 1 Pet. 2:2) for all Christians. And since the church is "a pillar and buttress of the truth" (1 Tim. 3:15), its leaders must be familiar with that truth. inheritance. See note on 1 Pet. 1:4.

ACTS—NOTE ON 20:33 coveted. Love of money is a hallmark of false teachers (cf. Isa. 56:11; Jer. 6:13; 8:10; Mic. 3:11; Titus 1:11; 2 Pet. 2:3), but did not characterize Paul's ministry. See notes on 1 Tim. 6:3, 5.

ACTS—NOTE ON 20:34 these hands ministered to my necessities. Paul had the right to earn his living from the gospel (1 Cor. 9:3–14) and sometimes accepted support (2 Cor. 11:8–9; Phil. 4:10–19). Yet, he often worked to support himself so he could "present the gospel free of charge" (1 Cor. 9:18).

ACTS—NOTE ON 20:35 help the weak. Cf. 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8–9. the words of the Lord Jesus. This is the only direct quote from Jesus' earthly ministry recorded outside the Gospels. The Bible does not record all the words or deeds of Jesus (John 21:25).

ACTS—NOTE ON 20:37 embraced Paul. A common biblical way of expressing extreme emotion and affection (cf. Gen. 33:4; 45:14; 46:29).

ACTS—NOTE ON 21:1 parted. Lit., means "to tear away." It reiterates the difficulty of Paul's leaving the Ephesian elders (20:37–38). straight course to Cos. The chief city of the island of Cos. Rhodes. An island southeast of Cos; also the name of its capital city. Its harbor was home to the great statue known as the Colossus of Rhodes, one of the Seven Wonders of the Ancient World. Patara. A busy port city in the extreme southern portion of Asia Minor. Paul and the others had now rounded the southwestern corner of Asia Minor. Each of the ports they stopped in represented one day's sailing; the ship did not sail at night.

ACTS—NOTE ON 21:2 found a ship . . . to Phoenicia. Realizing he would never reach Jerusalem in time for Pentecost if he continued to hug the coast, Paul decided to risk sailing directly across the Mediterranean Sea to Tyre (v. 3). The ship they embarked on would have been considerably larger than the small coastal vessels on which they had been sailing. The ship that later took Paul on his ill-fated voyage to Rome held 276 people (27:37); this one was probably of comparable size.

ACTS—NOTE ON 21:3 Cyprus. See note on 11:19. Tyre. See note on 12:20; cf. Josh. 19:29 and Matt. 11:21. The voyage across the Mediterranean from Patara

to Tyre normally took five days.

ACTS—NOTE ON 21:4 disciples. The church in Tyre had been founded by some of those who fled Jerusalem after Stephen's martyrdom (11:19)—a persecution Paul himself had spearheaded. telling Paul not to go on to Jerusalem. This was not a command from the Spirit for Paul not to go to Jerusalem. Rather, the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried (as his friends shortly would, 21:12) to dissuade him from going there. Paul's mission to Jerusalem had been given him by the Lord Jesus (20:24); the Spirit would never command him to abandon it.

ACTS—NOTE ON 21:7 Ptolemais. Old Testament Acco (Judg. 1:31), located 25 miles south of Tyre.

ACTS—NOTE ON 21:8 Caesarea. See note on 8:40. Philip the evangelist. See note on 6:5. No one else in Scripture is called an evangelist, though Paul commanded Timothy to do the work of an evangelist (2 Tim. 4:5). Once enemies, Philip and Paul were now fellow preachers of God's gospel of grace. the seven. See note on Acts 6:3.

ACTS—NOTE ON 21:9 unmarried daughters. That they were virgins may indicate that they had been called by God for special ministry (cf. 1 Cor. 7:34). The early church regarded these women as important sources of information in the early years of the church (see Introduction: Author and Date). who prophesied. Luke does not reveal the nature of their prophecy. They may have had an ongoing prophetic ministry, or prophesied only once. Since women are not to be preachers or teachers in the church (1 Cor. 14:34–36; 1 Tim. 2:11–12), they probably ministered to individuals. For an explanation of NT prophets, see notes on Acts 11:27; 1 Cor. 12:28; Eph. 4:11.

ACTS—NOTE ON 21:10 prophet named Agabus. See note on 11:28. down from Judea. Although it was located in Judea, the Jews considered Caesarea, seat of the Roman government, to be a foreign city (see note on 18:22).

ACTS—NOTE ON 21:11 belt. Old Testament prophets sometimes acted out their prophecies (cf. 1 Kings 11:29–39; Isa. 20:2–6; Jer. 13:1–11; Ezek. 4–5). Agabus's action foreshadowed Paul's arrest and imprisonment by the Romans. hands of the Gentiles. Though falsely accused by the Jews (Acts 21:27–28), Paul was arrested and imprisoned by the Romans (vv. 31–33).

ACTS—NOTE ON 21:12 we and the people. Both Paul's friends (Luke and the others traveling with him) and the Caesarean Christians.

ACTS—NOTE ON 21:13 for the name. Baptism (see note on 2:38; cf. 8:16; 10:48; 19:5), healing (3:6, 16; 4:10), signs and wonders (4:30), and preaching (4:18; 5:40; 8:12) were all done in the name of the Lord Jesus. His name represents all that he is.

ACTS—NOTE ON 21:14 will of the Lord be done. A confident expression of trust that God's will is best (cf. 1 Sam. 3:18; Matt. 6:10; Luke 22:42; James 4:13–15).

ACTS—NOTE ON 21:15 up to Jerusalem. Jerusalem was southeast of Caesarea, located on a plateau so travelers were always said to go up to it (cf. 11:2; 15:2; 18:22; Mark 10:32; Luke 2:22; John 2:13; Gal. 1:17–18).

ACTS—NOTE ON 21:16 Mnason. His Greek name may mean he was a Hellenistic Jew. If so, Paul and his Gentile companions may have chosen to stay with him because of his acquaintance with Greek culture. That would have made him more comfortable in housing a party of Gentiles than the Palestinian Jews would have been. early disciple. Possibly one of those saved on the day of Pentecost. If so, Mnason could have been another source of historical information for Luke.

ACTS—NOTE ON 21:17 come to Jerusalem. Presumably in time to celebrate Pentecost, as Paul had planned (20:16). the brothers received us gladly. This was because of the much-needed offering they brought. Also, and more importantly, the Jerusalem believers rejoiced because the Gentile converts with Paul provided visible evidence of God's work of salvation in the Roman world. This initial, unofficial reception may have taken place at Mnason's house.

ACTS—NOTE ON 21:18 James. The brother of Jesus and head of the Jerusalem church (see note on 12:17), not James, the brother of John, who had been executed by Herod (12:2). all the elders. The mention of elders indicates that the apostles, often away on evangelistic work, had turned over rule of the Jerusalem church to them. Some have speculated that there were 70 elders, paralleling the Sanhedrin. Given the large size of the Jerusalem church, there probably were at least that many. God had decreed that after the apostles were gone, the church was to be ruled by elders (cf. 14:23; 20:17; 1 Tim. 5:17; Titus 1:5; James 5:14; 1 Pet. 5:1, 5).

ACTS—NOTE ON 21:19 related one by one. Paul's official report of his

missionary work did not involve meaningless generalities; he related specific incidents from his journeys (cf. 11:4). As always (cf. 14:27; 15:4, 12), Paul gave all credit and glory for his accomplishments to God.

ACTS—NOTE ON 21:20 zealous for the law. Some Jewish believers continued to observe the ceremonial aspects of the Mosaic law. Unlike the Judaizers (see note on 15:1), they did not view the law as a means of salvation.

ACTS—NOTE ON 21:21 to forsake Moses. The Judaizers were spreading false reports that Paul was teaching Jewish believers to forsake their heritage. That Paul had not abandoned Jewish customs is evident from his circumcision of Timothy (16:1–3) and his own taking of a Nazirite vow (18:18).

ACTS—NOTE ON 21:23 under a vow. A Nazirite vow, symbolizing total devotion to God (see notes on 18:18; Num. 6:1–21).

ACTS—NOTE ON 21:24 purify yourself. Having just returned from an extended stay in Gentile lands, Paul was considered ceremonially unclean. He therefore needed to undergo ritual purification before participating (as their sponsor) in the ceremony marking the end of the four men's vows. pay their expenses. For the temple ceremony in which the four would shave their heads, and the sacrifices associated with the Nazirite vow. Paying those expenses for another was considered an act of piety, and by so doing, Paul would give further proof that he had not forsaken his Jewish heritage. shave their heads. A practice commonly associated with a Nazirite vow (Num. 6:18).

ACTS—NOTE ON 21:25 See notes on 15:19–20. James made it clear that what he was asking Paul to do by no means changed the decision of the Jerusalem Council regarding Gentiles. Since Paul was Jewish, that decision did not apply to him.

ACTS—NOTE ON 21:26 purified himself. See note on v. 24.

ACTS—NOTE ON 21:27 seven days. The length of the purification process (see note on v. 24). Paul had to appear at the temple on the third and seventh days. The incident that follows took place on the seventh day, when the process was almost completed. Jews from Asia. Probably from Ephesus, since they recognized Trophimus as a Gentile (v. 29). They were in Jerusalem celebrating the Feast of Pentecost.

ACTS—NOTE ON 21:28 people and the law and this place. Paul's enemies leveled three false charges against him. They claimed that he taught Jews to forsake their heritage—the same lie told by the Judaizers (see note on v. 21). The second charge, that Paul opposed the law, was a very dangerous one, albeit false, in this setting. Originally, Pentecost was a celebration of the firstfruits of the harvest. But by this time, it had become a celebration of Moses' receiving the law on Mount Sinai. Thus, the Jewish people were especially zealous for the law during this feast. The third charge, of blaspheming or defiling the temple, had helped bring about the deaths of Jesus (Mark 14:57–58) and Stephen (Acts 6:13). All three charges were, of course, totally false. brought Greeks into the temple. The Asian Jews accused Paul of having brought Trophimus past the Court of the Gentiles into the part of the temple where Gentiles were forbidden. Such a charge was absurd, for it would have entailed Paul's risking his friend's life (the Romans had granted the Jews permission to execute any Gentile who so defiled the temple).

ACTS—NOTE ON 21:30 gates were shut. This was done by the temple guards, since Paul's death on the temple grounds would defile the temple (cf. 2 Kings 11:15). They made no effort, however, to rescue the apostle from the crowd, which was intent on beating him to death.

ACTS—NOTE ON 21:31 tribune. The tribune (Claudias Lysias, 23:26) commanding the Roman cohort based in Jerusalem. He was the highest ranking Roman official stationed in Jerusalem (the governor's official residence was in Caesarea, see note on 8:40). cohort. The 1,000-man Roman occupation force. Their headquarters was the Fortress Antonia, located on a precipice overlooking the temple complex. From that vantage point, Roman sentries spotted the riot and informed their commander.

ACTS—NOTE ON 21:32 soldiers and centurions. The use of the plural "centurions" suggests Lysias took at least 200 soldiers with him, since each centurion commanded 100 men.

ACTS—NOTE ON 21:33 two chains. Assuming Paul to be guilty of something (since the Jews were so enraged at him), Lysias arrested him. The tribune thought he knew who Paul was (v. 38).

ACTS—NOTE ON 21:34 barracks. In Fortress Antonia, overlooking the temple grounds.

ACTS—NOTE ON 21:36 Away with him! Or, "Kill him" (cf. 22:22; Luke 23:18; John 19:15).

ACTS—NOTE ON 21:37 Do you know Greek? Paul's use of the language of educated people startled Lysias, who assumed his prisoner was an uncultured criminal.

ACTS—NOTE ON 21:38 the Egyptian . . . stirred up a revolt. Lysias's question revealed who he (wrongly) assumed Paul was. The Egyptian was a false prophet who, several years earlier, had promised to drive out the Romans. Before he could do so, however, his forces were attacked and routed by Roman troops led by governor Felix. Though several hundred of his followers were killed or captured, he managed to escape. Lysias assumed he had returned and been captured by the crowd. Assassins. Called "sicarii," they were a terrorist group whose Jewish nationalism led them to murder Romans and Jews perceived as sympathetic to Rome. Since they often used the cover of a crowd to stab their victims, Lysias assumed the mob had caught one of their leaders in the act.

ACTS—NOTE ON 21:39 Tarsus. See note on 9:11. Tarsus was an important cultural city, with a university rivaling those at Athens and Alexandria.

ACTS—NOTE ON 22:1–22 Paul's first of six defenses (cf. 22:30–23:10; 24:10–21; 25:1–12; 26:1–29; 28:17–29).

ACTS—NOTE ON 22:2 Hebrew language. Aramaic, the language commonly spoken in Palestine (cf. 2 Kings 18:26; Isa. 36:11). See note on Acts 21:37.

ACTS—NOTE ON 22:3 I am a Jew. A response to the false charges raised by the Asian Jews (see note on 21:21). born in Tarsus. See note on 21:39. Cilicia. See note on 6:9. Tarsus was the chief city of Cilicia. brought up in this city. Paul was born among the Hellenistic Jews of the Diaspora, but had been brought up in Jerusalem. Gamaliel. See note on 5:34. That Paul had studied under the most celebrated rabbi of that day was further evidence that the charges against him were absurd. law of our fathers. As a student of Gamaliel, Paul received extensive training both in the OT law, and in the rabbinic traditions. Also, though he did not mention it to the crowd, he also had been a Pharisee. In light of all that, the charge that Paul opposed the law (see note on 21:21) was ridiculous.

ACTS—NOTE ON 22:4 I persecuted this Way. See note on 9:2. As the leading

persecutor of the Christian church after Stephen's martyrdom (cf. Gal. 1:13), Paul's zeal for his Jewish heritage far outstripped that of his hearers.

ACTS—NOTE ON 22:5 council of elders. The Sanhedrin (see notes on 4:15; Matt. 26:59).

ACTS—NOTE ON 22:6–16 The second of three NT accounts of Paul's conversion (cf. 9:1–19; 26:12–18).

ACTS—NOTE ON 22:6 about noon. Paul's reference to the time of day emphasizes how bright the light from heaven really was. It outshone the sun at its peak.

ACTS—NOTE ON 22:7–8 Cf. 9:4–5.

ACTS—NOTE ON 22:9 did not understand the voice. This is no contradiction with 9:7. Since Jesus spoke only to Paul, only he understood the Lord's words. His companions heard the sound, but could not make out the words (cf. John 12:29).

ACTS—NOTE ON 22:11 brightness of that light. Paul's companions saw the light, but only he saw the Lord Jesus Christ (v. 14; 9:7, 17, 27; 26:16; 1 Cor. 9:1; 15:8).

ACTS—NOTE ON 22:12 Ananias. See note on 9:10. His testimony as a respected member of Damascus's Jewish community would carry weight with Paul's hostile audience.

ACTS—NOTE ON 22:14 the Righteous One. A title given to the Messiah (cf. 3:14; 7:52; Isa. 53:11).

ACTS—NOTE ON 22:15 a witness. Paul never wavered in his claim to have seen the risen, glorified Christ on the Damascus road (see note on v. 11).

ACTS—NOTE ON 22:16 wash away your sins. Grammatically the phrase "calling on his name" precedes "Rise and be baptized." Salvation comes from calling on the name of the Lord (Rom. 10:9–10, 13), not from being baptized (see note on Acts 2:38).

ACTS—NOTE ON 22:17 When I had returned to Jerusalem. After a brief ministry in Damascus (9:20–25) and three years in Nabatean Arabia (Gal. 1:17–

18). a trance. Paul was carried beyond his senses into the supernatural realm to receive revelation from Jesus Christ. The experience was unique to the apostles, since only Peter (Acts 10:10; 11:5) and John (Rev. 1:10) had similar revelations. This was the fourth of six visions received by Paul in Acts (cf. Acts 9:3–6; 16:9– 10; 18:9–10; 23:11; 27:23–24).

ACTS—NOTE ON 22:20 Stephen your witness. See notes on 6:5; 7:54–60. approving. See 8:1.

ACTS—NOTE ON 22:21–23 Paul's insistence that the Lord had sent him to minister to the despised Gentiles was too much for the crowd. They viewed the teaching that Gentiles could be saved without first becoming Jewish proselytes (thus granting them equal status with the Jewish people before God) as intolerable blasphemy.

ACTS—NOTE ON 22:23 throwing off their cloaks. They did this in preparation to stone Paul, in horror at his "blasphemy" (see note on 14:14) or in uncontrollable rage—or, most likely, for all three reasons. Their passions inflamed by racial pride, the members of the crowd lost any semblance of self-control. flinging dust. A sign of intense emotion (cf. 2 Sam. 16:13; Job 2:12; Rev. 18:19).

ACTS—NOTE ON 22:24 the tribune ordered him to be brought into the barracks. Lysias realized he would have to interrogate Paul privately. He ordered his soldiers to bring the prisoner into Fortress Antonia, away from the angry mob. that he should be examined by flogging. A brutal Roman interrogation method. Prisoners frequently died after being flogged with the Roman flagellum (metal-tipped leather thongs attached to a wooden handle).

ACTS—NOTE ON 22:25 stretched him out for the whips. This was done in preparation for his examination by scourging. Stretching Paul taut would magnify the effects of the flagellum on his body. centurion. See notes on 10:1; Matt. 8:5. There would have been 10 centurions in the 1,000-man Roman garrison in Jerusalem. who is a Roman. Roman citizens were exempted (by the Valerian and Porcian laws) from such brutal methods of interrogation. Paul now exerted his rights as a Roman citizen. His claim would not have been questioned, because the penalty for falsely claiming Roman citizenship was death.

ACTS—NOTE ON 22:26 What are you about to do? For this man is a Roman citizen. The centurion informed his commander of Paul's citizenship, cautioning

him against an act that could have ended Lysias's military career—or even cost him his life.

ACTS—NOTE ON 22:28 for a large sum. Roman citizenship was officially not for sale, but could sometimes be obtained by bribing corrupt officials.

ACTS—NOTE ON 22:30–23:10 Paul's second of six defenses (cf. vv. 1–21; 24:10– 21; 25:1–12; 26:1–29; 28:17–29).

ACTS—NOTE ON 22:30 chief priests and all the council. He convened an unofficial meeting of the Sanhedrin (see notes on 4:15, 23).

ACTS—NOTE ON 23:1 the council. The Sanhedrin (see notes on 4:15; Matt. 26:59). good conscience. See note on 2 Cor. 1:12; cf. Acts 24:16; 2 Tim. 1:3.

ACTS—NOTE ON 23:2 high priest Ananias. Not the Annas of the Gospels (see note on Luke 3:2), this man was one of Israel's cruelest and most corrupt high priests (see note on Acts 4:6). His pro-Roman policies alienated him from the Jewish people, who murdered him at the outset of the revolt against Rome (A.D. 66). commanded . . . to strike him. An illegal act in keeping with Ananias's brutal character. The verb translated "strike" is used of the mob's beating of Paul (21:32) and the Roman soldiers' beating of Jesus (Matt. 27:30). It was no mere slap on the face, but a vicious blow.

ACTS—NOTE ON 23:3 whitewashed wall! Cf. Ezek. 13:10–16 and Matt. 23:27. contrary to the law. Outraged by the high priest's flagrant violation of Jewish law, Paul flared up in anger. When Jesus was similarly struck in violation of the law, he reacted by calmly asking the reason for the blow (John 18:23). Paul's reaction was wrong, as he would shortly admit (Acts 23:5). Although an evil man, Ananias still held a God-ordained office, and was to be granted the respect that position demanded.

ACTS—NOTE ON 23:4 revile. Those standing near Paul were appalled by his harsh rebuke of the high priest. "Revile" is the same word used in John 9:28 to describe the Jewish leaders' insulting remarks to the blind man whom Jesus had healed. Peter used it to speak of the abuse Jesus endured (1 Pet. 2:23).

ACTS—NOTE ON 23:5 I did not know. Some believe this to be another manifestation of Paul's eye problems (cf. Gal. 4:15); or that Paul was so angry that he forgot to whom he was speaking; or that he was being sarcastic, since

Ananias was not acting like a high priest should. The simplest explanation is to take Paul's words at face value. He had been gone from Jerusalem for many years and would not likely have recognized Ananias by sight. That this was an informal gathering of the Sanhedrin (see note on Acts 22:30) would have meant the high priest would not have been wearing his official garments. it is written. Quoted from Ex. 22:28.

ACTS—NOTE ON 23:6 Ananias's haughty attitude and illegal act convinced Paul he would not receive a fair hearing before the Sanhedrin. Accordingly, he decided on a bold step. As a Pharisee, and possibly a former member of the Sanhedrin (see note on 26:10), Paul was well aware of the tensions between the Sanhedrin's two factions. He appealed to the Pharisees for support, reminding them that he himself was a Pharisee, and appealing to the major theological difference between them and the Sadducees (see note on 23:7). Paul thus created a split between the Sanhedrin's factions. Sadducees . . . Pharisees. See note on Matt. 3:7. council. See note on Acts 4:15.

ACTS—NOTE ON 23:7 a dissension. There were major social, political, and theological differences between the Sadducees and Pharisees. By raising the issue of the resurrection, Paul appealed to the Pharisees for support on perhaps the most important theological difference (see note on v. 8). Since the resurrection of Jesus Christ is also the central theme of Christianity, this was no cynical ploy on Paul's part to divide the Sanhedrin over a trivial point of theology.

ACTS—NOTE ON 23:8 Sadducees . . . Pharisees. The Sadducees accepted only the Pentateuch as divinely inspired Scripture. Since they claimed (wrongly, cf. Matt. 22:23–33) that the Pentateuch did not teach that there would be a resurrection, they rejected it. The Pharisees, however, believed in the resurrection and afterlife. Their beliefs were thus closer to Christianity than those of the Sadducees. Significantly, the Scripture records the conversion of Pharisees (Acts 15:5; John 3:1), but not of Sadducees.

ACTS—NOTE ON 23:9 scribes of the Pharisees' party. So intense was their theological disagreement with the Sadducees that they were willing to defend Paul—even though he was a leader of the hated sect of the Christians (cf. 24:5).

ACTS—NOTE ON 23:11 the Lord stood by him. The fifth of six visions Paul received in Acts (cf. 9:3–6; 16:9–10; 18:9–10; 22:17–18; 27:23–24), all coming

at crucial points in his ministry. you must testify also in Rome. Jesus encouraged Paul by telling him that his desire (Rom. 1:9–11; 15:23) to visit Rome would be granted.

ACTS—NOTE ON 23:12 bound themselves by an oath. Lit., they "anathematized" themselves (cf. Gal. 1:8–9), thus invoking divine judgment if they failed (cf. 1 Sam. 14:44; 2 Sam. 3:35; 19:13; 1 Kings 2:23; 2 Kings 6:31).

ACTS—NOTE ON 23:14 chief priests and elders. See notes on 4:23; cf. Matt. 16:21. Being Sadducees, they would be more inclined to help the conspirators. Significantly excluded are the scribes who, being mostly Pharisees, had already shown their willingness to defend Paul (Acts 23:9).

ACTS—NOTE ON 23:16 son of Paul's sister. The only clear reference in Scripture to Paul's family (for other possible references, see Rom. 16:7, 11, 21). Why he was in Jerusalem, away from the family home in Tarsus, is not known. Nor is it evident why he would want to warn his uncle, since Paul's family possibly disinherited him when he became a Christian (Phil. 3:8). entered the barracks and told Paul. Since Paul was not under arrest, but merely in protective custody, he was able to receive visitors.

ACTS—NOTE ON 23:17 centurions. See note on 22:25.

ACTS—NOTE ON 23:23–24 To foil the conspirators' plot, avoid a potentially explosive confrontation with the Jews, and save Paul's life, Lysias realized he had to get the apostle out of Jerusalem and to his superior, governor Felix in Caesarea.

ACTS—NOTE ON 23:23 soldiers . . . horsemen . . . spearmen. The "soldiers" were legionnaires, the elite soldiers of the Roman army; the "horsemen" were from the garrison's cavalry detachment; and the "spearmen," or javelin throwers, were soldiers less heavily armed than the legionnaires. Lysias sent almost half of his 1,000-man garrison, showing how seriously he viewed the plot against Paul. third hour of the night. 9:00 P.M.

ACTS—NOTE ON 23:26 governor Felix. See note on 24:2.

ACTS—NOTE ON 23:27 having learned that he was a Roman. Actually, Lysias did not find this out until after he arrested Paul (22:25–26). Lysias sought to portray himself in the best possible light before the governor. For that reason, he

also neglected to mention his order to have Paul scourged (22:24), and his mistaken assumption that he was the notorious Egyptian assassin (21:38).

ACTS—NOTE ON 23:29 questions of their law. Lysias's failure to mention any crimes against Roman law was tantamount to declaring Paul innocent.

ACTS—NOTE ON 23:30 to state before you what they have against him. The plot against Paul's life rendered any further hearings at Jerusalem unsafe, thus requiring Lysias to burden Felix with the case.

ACTS—NOTE ON 23:31 Antipatris. A Roman military post about 40 miles from Jerusalem. Travelers from Jerusalem to Caesarea often rested there. To get there from Jerusalem in one night (v. 32) would have been an exhausting forced march for the foot soldiers.

ACTS—NOTE ON 23:32 horsemen. Since there was much less danger of ambush in the largely Gentile region of Samaria, the foot soldiers were no longer needed.

ACTS—NOTE ON 23:33 Caesarea. See note on 9:30.

ACTS—NOTE ON 23:34 what province he was from. Felix needed to determine whether he had jurisdiction to hear Paul's case. from Cilicia. Judea and Cilicia were at that time both under the legate of Syria, so Felix had the authority to hear his case.

ACTS—NOTE ON 23:35 Herod's praetorium. Felix's official residence in Caesarea.

ACTS—NOTE ON 24:1 after five days. A very short period of time for the Jewish leaders to put their case together, hire an attorney, and make the trip to Caesarea. Perhaps they feared Felix would dismiss the case against Paul if they did not pursue it rapidly. the high priest Ananias. See note on 23:2. elders. Important leaders of the Sanhedrin (see note on 4:5). Tertullus. Possibly a Roman, but more likely a Hellenistic Jew (cf. 24:6).

ACTS—NOTE ON 24:2 Felix. Governor of Judea from A.D. 52 to 59. Felix was a former slave whose brother (a favorite of Emperor Claudius) had obtained for him the position as governor. He was not highly regarded by the influential Romans of his day and accomplished little during his term as governor. He defeated the Egyptian and his followers (see note on 21:38), but his brutality

angered the Jews and led to his ouster as governor by Emperor Nero two years after Paul's hearing (v. 27).

ACTS—NOTE ON 24:5–7 Having dispensed with the obligatory flattery of Felix, Tertullus set forth the specific charges against Paul. They included sedition (a violation of Roman law), sectarianism (a violation of Jewish law), and sacrilege (a violation of God's law).

ACTS—NOTE ON 24:5 a plague. This statement, while reflecting the Sanhedrin's hatred of the apostle and Christianity, was not a specific charge of wrongdoing. stirs up riots. The first and (in a Roman court) most serious charge leveled against Paul: sedition (rebellion). The Romans did not tolerate those who incited rebellion (as the Jews present would learn a few years later in A.D. 66). Had the Jewish leaders been able to substantiate this charge, Paul would have faced severe punishment, possibly even execution. Tertullus carefully avoided naming any specific incidents, since Felix could then have transferred Paul's case to the governor in whose jurisdiction the incident took place. The Jews wanted Paul tried before a governor over whom they had some influence. ringleader . . . sect of the Nazarenes. The second charge brought against Paul was sectarianism (heresy). Tertullus's contemptuous reference to Christianity as "the sect of the Nazarenes" (cf. 6:14; John 1:46; 7:41, 52) was intended to portray Paul as the leader of a messianic sect posing a danger to Rome.

ACTS—NOTE ON 24:6–8a He even. See esv footnote. Many ancient manuscripts omit this passage, raising the question of whom Tertullus was urging Felix to examine. If the passage is omitted, Tertullus would be asking Felix to examine Paul; but the apostle would merely have denied Tertullus's false accusations. If the passage is genuine, Tertullus would be falsely accusing Lysias of overstepping his authority by meddling in a proper Jewish legal proceeding. He would then be claiming that an examination of Lysias would confirm the Jewish leaders' false interpretation of the events. That would help explain Felix's decision to adjourn the hearing until he sent for Lysias (v. 22).

ACTS—NOTE ON 24:6 tried to profane the temple. The third accusation leveled against Paul was sacrilege, blasphemy against God. The Jewish leaders, through their spokesman, repeated the false charges of the Asian Jews (21:28). Trying to whitewash the angry crowd's savage beating of Paul, they claimed (falsely) to have arrested him.

ACTS—NOTE ON 24:7–8a See esv footnote. Another falsehood, intended to shift the blame for the incident. Actually, it was the Jewish mob that was guilty of violence; Lysias put a stop to the riot and rescued Paul.

ACTS—NOTE ON 24:10–21 Paul's third of six defenses (cf. 22:1–21; 22:30–23:10; 25:1–12; 26:1–29; 28:17–19).

ACTS—NOTE ON 24:10 many years . . . a judge. Both as governor, and before that during his service under the governor of Samaria. Unlike Tertullus, Paul was not flattering Felix, but reminding him of his acquaintance with Jewish laws, customs, and beliefs. Felix was thus bound to give a just verdict.

ACTS—NOTE ON 24:11 twelve days. Five of which had been spent at Caesarea waiting for his accusers to arrive (v. 1). Several of the remaining seven had been taken up with his purification rites (see notes on 21:24, 27). Paul's point was that, even if he had wanted to, he had not had the time to incite a revolt.

ACTS—NOTE ON 24:14 the Way. See note on 9:2. the Law and . . . in the Prophets. The "Law and the Prophets" refers to the OT (see Matt. 7:12). The Sadducees rejected much of the OT (see note on Acts 23:8), while both they and the Pharisees rejected the OT's witness to Jesus Christ (cf. Luke 24:27, 44; John 1:45; 5:39, 46). In contrast, Paul viewed the entire OT as the inspired word of God, and believed everything it taught.

ACTS—NOTE ON 24:15 hope in God. The great hope of the Jewish people was the resurrection (Job 19:25–27; Dan. 12:2). It was Paul, not the skeptical Sadducees, who stood in the mainstream of traditional Jewish theology.

ACTS—NOTE ON 24:16 clear conscience. See note on 23:1.

ACTS—NOTE ON 24:17 alms . . . offerings. The only reference in Acts to the delivery of the offering Paul had been collecting for the poor saints in Jerusalem (see note on 19:21). Far from seeking to stir up strife, Paul had gone to Jerusalem on a humanitarian mission.

ACTS—NOTE ON 24:18 purified. See note on 21:24. Jews from Asia. See note on 21:27.

ACTS—NOTE ON 24:21 to the resurrection of the dead. Belief in the resurrection was not a crime under either Jewish or Roman law. Nor was Paul responsible for

the long-standing feud between the Sadducees and Pharisees that erupted into open dissension when he made his statement.

ACTS—NOTE ON 24:22 having a rather accurate knowledge of the Way. Probably from his wife Drusilla, who was Jewish (v. 24). put them off. The witnesses to Paul's alleged crime (the Jews from Asia) had failed to show up for the hearing. Nor could the Jewish leaders prove him guilty of a crime. The only verdict Felix could render consistent with Roman law was not guilty, which would infuriate the Jews, and possibly lead to further trouble. Since as governor, Felix's primary responsibility was to maintain order, he decided the best decision was no decision, and adjourned the proceedings on the pretext of needing further information from Lysias. tribune comes down. Lysias's written report had already stated that the dispute involved questions of Jewish law (23:29), and that Paul was not guilty of any crime (23:29). It is difficult to see what more he could have added, and there is no evidence that Felix ever summoned him.

ACTS—NOTE ON 24:24 Drusilla. The youngest daughter of Agrippa I (see note on 12:1), and Felix's third wife. Felix, struck by her beauty, had lured her away from her husband. At the time of Paul's hearing, she was not yet 20 years old.

ACTS—NOTE ON 24:25 righteousness and self-control and the coming judgment. God demands "righteousness" of all people, because of his holy nature (Matt. 5:48; 1 Pet. 1:15–16). For men and women to conform to that absolute standard requires "self-control." The result of failing to exhibit selfcontrol and to conform oneself to God's righteous standard is (apart from salvation) "judgment." Felix was alarmed. Living with a woman he had lured away from her husband, Felix obviously lacked "righteousness" and "selfcontrol." The realization that he faced "judgment" alarmed him, and he hastily dismissed Paul. When I get an opportunity. The moment of conviction passed, and Felix foolishly passed up his opportunity to repent (cf. 2 Cor. 6:2).

ACTS—NOTE ON 24:26 money would be given him by Paul. Roman law prohibited the taking of bribes, which was nonetheless commonplace.

ACTS—NOTE ON 24:27 Felix was succeeded by Porcius Festus. See note on v. 2. Festus was a member of the Roman nobility, unlike the former slave Felix. Little is known of his brief tenure as governor (he died two years after assuming office), but the Jewish historian Josephus described him as better than either his predecessor or his successor. do the Jews a favor. He did this since Jewish

complaints to Rome about his brutality eventually led to his ouster from office. He had brutally suppressed a riot in Caesarea and infuriated the Jews, who managed to complain to Rome and have him replaced. Emperor Nero recalled him to Rome where he would have faced severe punishment if his influential brother, Pallas, had not interceded for him.

ACTS—NOTE ON 25:1–12 Paul's fourth of six defenses (cf. 22:1–21; 22:30–23:10; 24:10–21; 26:1–29; 28:17–29).

ACTS—NOTE ON 25:1 three days after . . . to Jerusalem from Caesarea. To acquaint himself with the situation in his new province.

ACTS—NOTE ON 25:3 ambush. A second ambush plot. This time, however, the members of the Sanhedrin were not accomplices (cf. 23:14–15), but the plotters.

ACTS—NOTE ON 25:4 Festus. See note on 24:27. Caesarea. See note on 8:40. As the headquarters of Roman government in Judea, Caesarea was the proper place for Paul, a Roman citizen, to be tried.

ACTS—NOTE ON 25:6 took his seat on the tribunal. This signified that this hearing was an official Roman trial (see vv. 10, 17; 18:12; Matt. 27:19; John 19:13).

ACTS—NOTE ON 25:9 wishing to do the Jews a favor. Cf. 24:27.

ACTS—NOTE ON 25:10 Caesar's tribunal. Festus's compromise gave the Jewish leaders all that they hoped for; they intended to murder Paul before he got to Jerusalem. The apostle therefore rejected Festus's attempt at compromise and reminded the governor that he was standing at Caesar's judgment seat where, as a Roman citizen, he had every right to be judged.

ACTS—NOTE ON 25:11 I appeal to Caesar. He declared his right as a Roman citizen to have a trial in Rome.

ACTS—NOTE ON 25:12 his council. Festus's advisers. to Caesar you shall go. By granting the appeal, the governor removed himself from the case and transferred it to the emperor.

ACTS—NOTE ON 25:13 Agrippa. Herod Agrippa II, son of the Herod who killed James and imprisoned Peter (see note on 12:1). He was the last of the Herods,

who play a prominent role in NT history. His great-uncle, Herod Antipas, was the Herod of the Gospels (Mark 6:14–29; Luke 3:1; 13:31–33; 23:7–12), while his great-grandfather, Herod the Great, ruled at the time Jesus was born (Matt. 2:1–19; Luke 1:5). Though not the ruler of Judea, Agrippa was well versed in Jewish affairs (cf. Acts 26:3). Bernice. Not Agrippa's wife, but his consort and sister. (Their sister, Drusilla, was married to the former governor, Felix). Their incestuous relationship was the talk of Rome, where Agrippa grew up. Bernice for a while became the mistress of Emperor Vespasian, then of his son, Titus, but always returned to her brother.

ACTS—NOTE ON 25:19 religion. Such charges did not belong in a Roman court (cf. 18:12–16).

ACTS—NOTE ON 25:20 at a loss how to investigate these questions. Festus, a pagan Roman and new in Judea, could not be expected to understand the theological differences between Christians and Jews.

ACTS—NOTE ON 25:21 Caesar. The "Caesar" ruling at this time was the infamous Nero.

ACTS—NOTE ON 25:22 I would like to hear. The Greek verb tense implies Herod had been wanting to hear Paul for a long time. As an expert on Jewish affairs (cf. 26:3), he relished hearing Christianity's leading spokesman in person.

ACTS—NOTE ON 25:23 Agrippa . . . Bernice. The two are inseparable in Luke's account (cf. v. 13; 26:30); she is a constant reminder of Agrippa's scandalous private life (see note on 25:13). military tribunes. The five tribunes commanding the five cohorts stationed in Caesarea (see note on 10:1). prominent men. The civic leaders of the city.

ACTS—NOTE ON 25:26 I have nothing definite. Since Festus did not understand the nature of the charges against Paul, he did not know what to write in his official report to Nero. For a provincial governor to send a prisoner to the emperor with no clear charges against him was foolish, if not dangerous. especially before you, King Agrippa. Festus hoped Herod's expertise in Jewish affairs (26:3) would enable him to make sense of the charges against Paul.

ACTS—NOTE ON 26:1–29 Paul's fifth of six defenses (cf. 22:1–21; 22:30–23:10; 24:10–21; 25:1–12; 28:17–19).

ACTS—NOTE ON 26:1 permission to speak. Since no one was there to accuse Paul, Herod permitted him to speak in his defense. stretched out his hand. A common gesture at the beginning of a speech (cf. 12:17; 13:16; 19:33).

ACTS—NOTE ON 26:3 familiar with all the customs and controversies of the Jews. See note on 25:26. Paul's main purpose was not to defend himself but to convert Agrippa and the others (vv. 26:8, 29).

ACTS—NOTE ON 26:5 lived as a Pharisee. See note on Matt. 3:7; cf. Phil. 3:5.

ACTS—NOTE ON 26:6 my hope in the promise. The coming of the Messiah and his kingdom (cf. 1:6; 3:22–24; 13:23–33; Gen. 3:15; Isa. 7:14; 9:6; Dan. 7:14; Mic. 5:2; Titus 2:13; 1 Pet. 1:11–12).

ACTS—NOTE ON 26:7 twelve tribes. A common NT designation for Israel (cf. Matt. 19:28; James 1:1; Rev. 21:12). The 10 northern tribes were not lost. Representatives from each intermingled with the two southern tribes before and after the exile—a process that had begun during the reigns of Hezekiah (2 Chron. 30:1–11) and Josiah (2 Chron. 34:1–9).

ACTS—NOTE ON 26:8 Paul found it inconceivable that he should be condemned for believing in the resurrection—the great hope of the Jewish people (see note on 24:15).

ACTS—NOTE ON 26:10 saints. Christian believers (1 Cor. 1:2). I cast my vote. Lit., "I threw my pebble"—a reference to the ancient custom of recording votes by means of colored pebbles. This verse may also indicate that Paul had once been a member of the Sanhedrin.

ACTS—NOTE ON 26:11 tried to make them blaspheme. To renounce their faith in Jesus Christ.

ACTS—NOTE ON 26:12–14 The third NT account of Paul's conversion (see notes on 9:1–17; 22:6–23).

ACTS—NOTE ON 26:16 in which I will appear to you. See 18:9–10; 22:17–21; 23:11; 2 Cor. 12:1–7; Gal. 1:11–12.

ACTS—NOTE ON 26:17 Gentiles—to whom I am sending you. Paul's commissioning as the apostle to the Gentiles (Rom. 11:13; 1 Tim. 2:7).

ACTS—NOTE ON 26:18 to open their eyes. Unbelievers are blinded to spiritual truth by Satan (2 Cor. 4:4; 6:14; cf. Matt. 15:14). from darkness to light. Since unbelievers are in the darkness of their spiritual blindness, the Bible often uses light to picture salvation (Acts 26:23; 13:47; Matt. 4:16; John 1:4–5, 7–9; 3:19– 21; 8:12; 9:5; 12:36; 2 Cor. 4:4; 6:14; Eph. 5:8, 14; Col. 1:12–13; 1 Thess. 5:5; 1 Pet. 2:9; 1 John 1:7; 2:8–10). forgiveness of sins. This is the most significant result of salvation (see note on Acts 2:38; cf. 3:19; 5:31; 10:43; 13:38; Matt. 1:21; 26:28; Luke 1:77; 24:47; 1 Cor. 15:3; Gal. 1:4; Col. 1:14; Heb. 8:12; 9:28; 10:12; 1 Pet. 2:24; 3:18; 1 John 2:1–2; 3:5; 4:10; Rev. 1:5). a place. The blessings believers will enjoy throughout eternity in heaven (cf. Acts 20:32; Eph. 1:11, 14, 18; Col. 1:12; 3:24; Heb. 9:15). sanctified by faith. The Bible plainly and repeatedly teaches that salvation comes solely through faith apart from human works (Acts 13:39; 15:9; 16:31; John 3:14–17; 6:69; Rom. 3:21–28; 4:5; 5:1; 9:30; 10:9–11; Gal. 2:16; 3:11, 24; Eph. 2:8–9; Phil. 3:9).

ACTS—NOTE ON 26:20 deeds in keeping with their repentance. Genuine repentance is inseparably linked to a changed lifestyle (see notes on 2:38; Matt. 3:8; James 2:18).

ACTS—NOTE ON 26:21 Jews . . . tried to kill me. See 21:27–32. The true reason in contrast to the lies of the Jewish leaders (24:6).

ACTS—NOTE ON 26:22 the prophets and Moses. See note on 24:14. The term "Moses" is used interchangeably with "law," since he was the author of the Pentateuch, the five books of law.

ACTS—NOTE ON 26:23 Christ must suffer . . . rise from the dead. Messiah's suffering (Ps. 22; Isa. 53) and resurrection (Ps. 16:10; cf. Acts 13:30–37), the central themes of Paul's preaching, are clearly taught in the OT.

ACTS—NOTE ON 26:24 you are out of your mind. Festus was astonished that a learned scholar like Paul could actually believe that the dead would live again— something no intelligent Roman would accept. Unable to contain himself, he interrupted the proceedings, shouting that Paul's tremendous learning had driven him insane (cf. Mark 3:21; John 8:48, 52; 10:20).

ACTS—NOTE ON 26:26 none of these things has escaped his notice. The death of Jesus and the Christians' claim that he rose from the dead were common knowledge in Palestine.

ACTS—NOTE ON 26:27 do you believe the prophets? Paul's shrewd question put Herod in a dilemma. If he affirmed his belief in the prophets, he would also have to admit that what they taught about Jesus' death and resurrection was true—an admission that would make him appear foolish before his Roman friends. Yet to deny the prophets would outrage his Jewish subjects.

ACTS—NOTE ON 26:28 In a short time would you persuade me. Agrippa was saying, "Do you think you can convince me to become a Christian in such a short time?" Recognizing his dilemma, Agrippa parried Paul's question with one of his own.

ACTS—NOTE ON 26:30–32 The hearing over, Agrippa and Festus met privately to discuss Paul's case. Both agreed that he was innocent of any crime and could be set free, had he not appealed to Caesar.

ACTS—NOTE ON 27:1 we. The use of the pronoun "we" marks the return of Paul's close friend Luke, who has been absent since 21:18. He had likely been living near Caesarea so he could care for Paul during his imprisonment. Now he rejoined the apostle for the journey to Rome. centurion of the Augustan Cohort. A cohort (regiment) of that name was stationed in Palestine during the reign of Agrippa II (see note on 25:13). Julius may have been on detached duty, performing such tasks as escorting important prisoners.

ACTS—NOTE ON 27:2 ship of Adramyttium. Adramyttium was a city on the northwest coast of Asia Minor (modern Turkey) near Troas, where the centurion planned to find a ship sailing to Italy. we put to sea. From Caesarea the ship sailed 70 miles north to Sidon. accompanied by Aristarchus. He had been seized by the crowd during the riot at Ephesus (19:29), while accompanying Paul to Jerusalem with the offering (20:4). Aristarchus would be with Paul during the apostle's first Roman imprisonment (Col. 4:10).

ACTS—NOTE ON 27:3 put in at Sidon. See note on 12:20. The Christians there ministered to Paul—possibly by providing him with provisions for his trip.

ACTS—NOTE ON 27:4 sailed under the lee of Cyprus. They kept to the lee side of the island (passing between it and the mainland), seeking shelter from the strong winds.

ACTS—NOTE ON 27:5 coast of Cilicia and Pamphylia. See notes on 2:9–10 and 6:9. Myra in Lycia. One of the main ports of the imperial grain fleet, whose

ships brought Egyptian grain to Italy.

ACTS—NOTE ON 27:6 ship of Alexandria. Part of the imperial grain fleet.

ACTS—NOTE ON 27:7 Cnidus. Located on a peninsula in extreme southwest Asia Minor, this port also served ships of the imperial grain fleet. Having reached Cnidus, the ship could not sail farther west due to the strong headwinds. It was forced to turn south and head for the island of Crete. the lee of Crete. This large island off the southwest coast of Asia Minor provided some relief from the strong northwest winds buffeting the ship. Salmone. A promontory on Crete's northeast coast.

ACTS—NOTE ON 27:8 Fair Havens . . . Lasea. The ship fought its way around the southeast corner of Crete, finally reaching the shelter of the bay known as Fair Havens.

ACTS—NOTE ON 27:9 the Fast was already over. See note on Zech. 7:3; cf. Lev. 23:26–32. Travel in the open sea was dangerous from mid-September to midNovember, after which it ceased altogether until February. Since the Fast (the Day of Atonement) of late September or early October was past, further travel was already extremely hazardous.

ACTS—NOTE ON 27:10 voyage . . . much loss. Because of the lateness of the season, and the difficulties they had already experienced, Paul wisely counseled them to spend the winter at Fair Havens.

ACTS—NOTE ON 27:11 centurion. See note on 10:1. Because the ship was part of the imperial grain fleet (see note on 27:5) Julius, not the helmsman nor the ship's owner, was the ranking official on board. pilot. The ship's captain.

ACTS—NOTE ON 27:12 not suitable to spend the winter. The professional sailors deemed Fair Havens an unsuitable location to wait out the winter (see note on v. 9). Phoenix. Located 40 miles from Fair Havens with a harbor that provided better shelter from the winter storms.

ACTS—NOTE ON 27:14 northeaster. From the Greek word euros ("east wind") and the Latin word aquilo ("north wind").This is a strong, dangerous windstorm greatly feared by those who sailed the Mediterranean.

ACTS—NOTE ON 27:16 Cauda. An island 23 miles southwest of Crete. ship's

boat. Taking advantage of Cauda's shelter, the sailors began to rig the ship for the storm by hauling the ship's dinghy on board.

ACTS—NOTE ON 27:17 used supports to undergird the ship. A procedure known as frapping. The cables, wrapped around the hull and winched tight, helped the ship endure the battering of the wind and waves. Syrtis. A region of sandbars and shoals off the coast of Africa, much feared as a graveyard of ships. lowered the gear. The sailors probably also took down the sails, since putting out an anchor with the sails up would be self-defeating.

ACTS—NOTE ON 27:18 jettison the cargo. Throwing all unnecessary gear and cargo overboard would lighten the ship, enabling it to ride more easily over the waves.

ACTS—NOTE ON 27:23–24 The last of six visions Paul received as recorded by Luke (cf. 9:3–6; 16:9–10; 18:9–10; 22:17–18; 23:11).

ACTS—NOTE ON 27:24 stand before Caesar. The angel reaffirmed the promise Jesus himself had earlier made to Paul (23:11).

ACTS—NOTE ON 27:27 fourteenth night. Since they sailed from Fair Havens (v. 13). Adriatic Sea. The central Mediterranean Sea, not the present Adriatic Sea located between Italy and Croatia. The modern Adriatic was known in Paul's day as the Gulf of Adria. about midnight. The sailors probably heard the sound of waves breaking on a shore.

ACTS—NOTE ON 27:28 took a sounding. With a weight attached to a length of rope they measured the depth of the sea. twenty fathoms . . . fifteen fathoms. 120 feet . . . 90 feet. The decreasing depth of the water confirmed the ship was approaching land.

ACTS—NOTE ON 27:29 let down four anchors from the stern. An attempt to hold the ship in place and keep the bow pointed toward the shore.

ACTS—NOTE ON 27:30 ship's boat. The same dinghy hauled aboard earlier (v. 16). laying out anchors from the bow. This would have been for additional stability (cf. v. 29).

ACTS—NOTE ON 27:33 without food. Because of seasickness and the difficulty of preparing and preserving food, the passengers and crew had eaten little or

nothing in the two weeks since they left Fair Havens.

ACTS—NOTE ON 27:34 not a hair is to perish. A common Jewish saying (1 Sam. 14:45; 2 Sam. 14:11; 1 Kings 1:52; Luke 21:18) denoting absolute protection.

ACTS—NOTE ON 27:37 276 persons. As an ocean-going vessel, this ship was considerably larger than the smaller vessel Paul sailed in from Caesarea to Lycia.

ACTS—NOTE ON 27:38 lightened the ship. See note on v. 18.

ACTS—NOTE ON 27:41 a reef. A sandbar or reef short of the shore.

ACTS—NOTE ON 27:42 The soldiers' plan was to kill the prisoners. Knowing they could face punishment or death if their prisoners escaped (cf. 12:19; 16:27).

ACTS—NOTE ON 28:1 Malta. An island, 17 miles long and 9 miles wide, about 60 miles south of Sicily. None of the sailors had previously been to the bay (known today as St. Paul's Bay) where they were shipwrecked.

ACTS—NOTE ON 28:3 a viper. A venomous snake. Cf. Mark 16:18.

ACTS—NOTE ON 28:6 said that he was a god. See 14:11–12.

ACTS—NOTE ON 28:7 chief man. The Greek phrase indicates Publius was the Roman governor of Malta.

ACTS—NOTE ON 28:8 sick with fever and dysentery. The gastric fever (caused by a microbe found in goat's milk) that was common on Malta. Dysentery, often the result of poor sanitation, was widespread in the ancient world.

ACTS—NOTE ON 28:11 After three months. Since sea travel was dangerous during this period (see note on 27:9). ship of Alexandria. Probably another in the imperial grain fleet (see notes on 27:5–6). twin gods. Castor and Pollux, Zeus's sons according to Greek mythology, were believed to protect sailors.

ACTS—NOTE ON 28:12 Syracuse. An important city on the island of Sicily. Tradition holds that Paul established a church during the ship's three-day stopover there.

ACTS—NOTE ON 28:13 Rhegium. A harbor on the southern tip of the Italian

mainland. There the ship waited one day for a favorable wind to permit it to sail through the Straits of Messina (separating Sicily from the Italian mainland). Puteoli. Modern Pozzuoli, located on the Bay of Naples near Pompeii. Rome's main port and the most important one in Italy, Puteoli was also the main port for the Egyptian grain fleet (see note on 27:5).

ACTS—NOTE ON 28:14 Rome. Almost as a footnote, Luke mentions the party's arrival in the imperial capital—Paul's longtime goal (see note on 19:21).

ACTS—NOTE ON 28:15 Forum of Appius. A market town 43 miles south of Rome on the Appian Way. Three Taverns. A rest stop on the Appian Way, about 30 miles south of Rome.

ACTS—NOTE ON 28:16 stay by himself . . . guarded. Possibly through Julius's intervention, Paul was allowed to live under guard in his own rented quarters (cf. v. 30).

ACTS—NOTE ON 28:17–29 Paul's sixth and final defense recorded in Acts (cf. 22:1–21; 22:30–23:10; 24:10–21; 25:1–12; 26:1–29).

ACTS—NOTE ON 28:17 local leaders of the Jews. The most prominent men from Rome's synagogues (see note on 6:9). the customs of our fathers. Paul began by denying that he was guilty of any infraction against the Jewish people or their traditions (cf. 22:3; 24:14; 26:4–5).

ACTS—NOTE ON 28:19 appeal to Caesar. See note on 25:11.

ACTS—NOTE ON 28:20 the hope of Israel. See notes on 24:15 and 26:6.

ACTS—NOTE ON 28:23 kingdom of God. See note on 1:3. trying to convince them . . . Law of Moses . . . Prophets. Paul's method of Jewish evangelism throughout Acts was to prove from the OT that Jesus was the Messiah (cf. 13:16–41).

ACTS—NOTE ON 28:26–27 Quoted from Isa. 6:9–10 (see note there.

ACTS—NOTE ON 28:28 salvation of God has been sent to the Gentiles. See 11:18; 13:46–47; 14:27; 15:14–17; 18:6.

ACTS—NOTE ON 28:29 Many ancient manuscripts omit this verse.

ACTS—NOTE ON 28:30–31 The best explanation for this rather abrupt ending to the book is that Luke wrote Acts before Paul's release from his first Roman imprisonment (see Introduction: Author and Date).

ACTS—NOTE ON 28:31 with all boldness and without hindrance. Helped by his loyal fellow workers (cf. Col. 4:10; Philem. 24), Paul evangelized Rome (cf. Phil. 1:13; 4:22).

Romans

Romans 1 • Romans 2 • Romans 3 • Romans 4 • Romans 5 • Romans 6 •

Romans 7 • Romans 8 • Romans 9 • Romans 10 • Romans 11 • Romans 12 • Romans 13 • Romans 14 • Romans 15 • Romans 16 Introduction to Romans

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Romans

Title

This epistle's name comes from its original recipients: the members of the church in Rome, the capital of the Roman Empire (1:7).

Author and Date

No one disputes that the apostle Paul wrote Romans. Like his namesake, Israel's first king (Saul was Paul's Hebrew name; Paul his Greek name), Paul was from the tribe of Benjamin (Phil. 3:5). He was also a Roman citizen (Acts 16:37; 22:25). Paul was born about the time of Christ's birth, in Tarsus (Acts 9:11), an important city (Acts 21:39) in the Roman province of Cilicia, located in Asia Minor (modern Turkey). He spent much of his early life in Jerusalem as a student of the celebrated rabbi Gamaliel (Acts 22:3). Like his father before him, Paul was a Pharisee (Acts 23:6), a member of the strictest Jewish sect (cf. Phil. 3:5).

Miraculously converted while on his way to Damascus (c. A.D. 33–34) to arrest Christians in that city, Paul immediately began proclaiming the gospel message (Acts 9:20). After narrowly escaping from Damascus with his life (Acts 9:23– 25; 2 Cor. 11:32–33), Paul spent three years in Nabatean Arabia, south and east of the Dead Sea (Gal. 1:17–18). During that time, he received much of his doctrine as direct revelation from the Lord (Gal. 1:11–12).

More than any other individual, Paul was responsible for the spread of Christianity throughout the Roman Empire. He made three missionary journeys through much of the Mediterranean world, tirelessly preaching the gospel he had once sought to destroy (Acts 26:9). After he returned to Jerusalem bearing an offering for the needy in the church there, he was falsely accused by some Jews (Acts 21:27–29), savagely beaten by an angry mob (Acts 21:30–31), and arrested by the Romans. Though two Roman governors, Felix and Festus, as well as Herod Agrippa, did not find him guilty of any crime, pressure from the Jewish leaders kept Paul in Roman custody. After two years, the apostle exercised his right as a Roman citizen and appealed his case to Caesar. After a harrowing trip (Acts 27–28), including a violent, two-week storm at sea that

culminated in a shipwreck, Paul reached Rome. Eventually released for a brief period of ministry, he was arrested again and suffered martyrdom at Rome in c.

A.D. 65–67 (cf. 2 Tim. 4:6).

Though physically unimpressive (cf. 2 Cor. 10:10; Gal. 4:14), Paul possessed an inner strength granted him through the Holy Spirit's power (Phil. 4:13). The grace of God proved sufficient to provide for his every need (2 Cor. 12:9–10), enabling this noble servant of Christ to successfully finish his spiritual race (2 Tim. 4:7).

Paul wrote Romans from Corinth, as the references to Phoebe (Rom. 16:1, Cenchreae was Corinth's port), Gaius (Rom. 16:23), and Erastus (Rom. 16:23)— all of whom were associated with Corinth—indicate. The apostle wrote the letter toward the close of his third missionary journey (most likely in A.D. 56), as he prepared to leave for Palestine with an offering for the poor believers in the Jerusalem church (Rom. 15:25). Phoebe was given the great responsibility of delivering this letter to the Roman believers (16:1–2).

Rome in the Time of Paul (c. A.D. 60)

The city plan below shows most of the features of the city of Rome that archeologists have so far identified as dating from the time of Paul. Sections of the city would have been very impressive in his time, but most of the outstanding buildings visible in Rome today date to after his death.

Background and Setting

Rome was the capital and most important city of the Roman Empire. It was founded in 753 B.C., but is not mentioned in Scripture until NT times. Rome is located along the banks of the Tiber River, about 15 miles from the Mediterranean Sea. Until an artificial harbor was built at nearby Ostia, Rome's main harbor was Puteoli, some 150 miles away (see note on Acts 28:13). In Paul's day, the city had a population of over one million people, many of whom were slaves. Rome boasted magnificent buildings, such as the emperor's palace, the Circus Maximus, and the Forum, but its beauty was marred by the slums in which so many lived. According to tradition, Paul was martyred outside Rome on the Ostian Way during Nero's reign (A.D. 54–68).

Some of those converted on the day of Pentecost probably founded the church at Rome (cf. Acts 2:10). Paul had long sought to visit the Roman church, but had been prevented from doing so (Rom. 1:13). In God's providence, Paul's inability to visit Rome gave the world this inspired masterpiece of gospel doctrine.

Paul's primary purpose in writing Romans was to teach the great truths of the gospel of grace to believers who had never received apostolic instruction. The letter also introduced him to a church where he was personally unknown, but hoped to visit soon for several important reasons: to edify the believers (1:11); to preach the gospel (1:15); and to get to know the Roman Christians, so they could encourage him (1:12; 15:32), better pray for him (15:30), and help him with his planned ministry in Spain (15:28).

Unlike some of Paul's other epistles (e.g., 1, 2 Corinthians, Galatians), his purpose for writing was not to correct aberrant theology or rebuke ungodly living. The Roman church was doctrinally sound, but, like all churches, it was in need of the rich doctrinal and practical instruction this letter provides.

Historical and Theological Themes

Since Romans is primarily a work of doctrine, it contains little historical material. Paul does use such familiar OT figures as Abraham (ch. 4), David (4:6–8), Adam (5:12–21), Sarah (9:9), Rebekah (9:10), Jacob and Esau (9:10– 13), and Pharaoh (9:17) as illustrations. He also recounts some of Israel's history (chs. 9–11). Chapter 16 provides insightful glimpses into the nature and character of the first-century church and its members.

The overarching theme of Romans is the righteousness that comes from God: the glorious truth that God justifies guilty, condemned sinners by grace alone through faith in Christ alone. Chapters 1–11 present the theological truths of that doctrine, while chs. 12–16 detail its practical outworking in the lives of individual believers and the life of the whole church. Some specific theological topics include principles of spiritual leadership (1:8–15); God's wrath against sinful mankind (1:18–32); principles of divine judgment (2:1–16); the universality of sin (3:9–20); an exposition and defense of justification by faith alone (3:21–4:25); the security of salvation (5:1–11); the transference of Adam's sin (5:12–21); sanctification (chs. 6–8); sovereign election (ch. 9); God's plan for Israel (ch. 11); spiritual gifts and practical godliness (ch. 12); the believer's responsibility to human government (ch. 13); and principles of Christian liberty

(14:1–15:12).

Interpretive Challenges

As the preeminent doctrinal work in the NT, Romans naturally contains a number of difficult passages. Paul's discussion of the perpetuation of Adam's sin (5:12–21) is one of the deepest, most profound theological passages in all of Scripture. The nature of mankind's union with Adam and how his sin was transferred to the human race has always been the subject of intense debate. Bible students also disagree on whether 7:7–25 describes Paul's experience as a believer or unbeliever, or is a literary device not intended to be autobiographical at all. The closely related doctrines of election (8:28–30) and the sovereignty of God (9:6–29) have confused many believers. Others question whether chs. 9–11 teach that God has a future plan for the nation of Israel. Some have ignored Paul's teaching on the believer's obedience to human government (13:1–7) in the name of Christian activism, while others have used it to defend slavish obedience to totalitarian regimes.

All of these and more interpretive challenges are addressed in the notes to the respective passages.

Outline

I. Greetings and Introduction (1:1–15) II. Theme (1:16–17) III. Condemnation: The Need of God's Righteousness (1:18–3:20)

A. Unrighteous Gentiles (1:18–32)

B. Unrighteous Jews (2:1–3:8) C. Unrighteous Mankind (3:9–20) IV. Justification: The Provision of God's Righteousness (3:21–5:21)

A. The Source of Righteousness (3:21–31)

B. The Example of Righteousness (4:1–25) C. The Blessings of Righteousness (5:1–11) D. The Imputation of Righteousness (5:12–21) V. Sanctification: The Demonstration of God's Righteousness (6:1–8:39) VI. Restoration: Israel's Reception of God's Righteousness (9:1–11:36) VII. Application: The Behavior of God's Righteousness (12:1–15:13)

VIII. Conclusion, Greetings, and Benediction (15:14–16:27)

THE LETTER OF PAUL TO THE

Romans

Greeting

ROMANS 1 †Paul, a servant [1] of Christ Jesus, called to be an apostle, set apart for the gospel of God, 2†which he promised beforehand through his prophets in the holy Scriptures, 3†concerning his Son, who was descended from David [2] according to the flesh 4†and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, 5†through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, 6†including you who are called to belong to Jesus Christ, 7†To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Longing to Go to Rome

8†First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. 9†For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you 10†always in my prayers, asking that somehow by God's will I may now at last succeed in coming to you. 11†For I long to see you, that I may impart to you some spiritual gift to strengthen you— 12†that is, that we may be mutually encouraged by each other's faith, both yours and mine. 13†I want you to know, brothers, [3] that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. 14†I am under obligation both to Greeks and to barbarians, [4] both to the wise and to the foolish. 15†So I am eager to preach the gospel to you also who are in Rome.

The Righteous Shall Live by Faith

16‡†For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17†For in it the righteousness of God is revealed from faith for faith, [5] as it is written, "The

righteous shall live by faith." [6]

God's Wrath on Unrighteousness

18‡†For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19†For what can be known about God is plain to them, because God has shown it to them. 20†For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21†For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22†Claiming to be wise, they became fools, 23†and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

24‡†Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, 25†because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

26†For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; 27†and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.

28†And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. 29They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, 30slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31foolish, faithless, heartless, ruthless. 32†Though they know God's decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.

God's Righteous Judgment

ROMANS 2 ‡†Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. 2†We know that the judgment of God rightly falls on those who practice such things. 3†Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4†Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? 5†But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.

6‡He will render to each one according to his works: 7†to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8†but for those who are self-seeking [1] and do not obey the truth, but obey unrighteousness, there will be wrath and fury. 9†There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10but glory and honor and peace for everyone who does good, the Jew first and also the Greek. 11†For God shows no partiality.

God's Judgment and the Law

12†For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13†For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 14†For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15†They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16†on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

17‡†But if you call yourself a Jew and rely on the law and boast in God 18and know his will and approve what is excellent, because you are instructed from the law; 19‡and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— 21‡you then who

teach others, do you not teach yourself? While you preach against stealing, do you steal? 22†You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who boast in the law dishonor God by breaking the law. 24†For, as it is written, "The name of God is blasphemed among the Gentiles because of you."

25†For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26†So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded [2] as circumcision? 27†Then he who is physically uncircumcised but keeps the law will condemn you who have the written code [3] and circumcision but break the law. 28†For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29†But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

God's Righteousness Upheld

ROMANS 3 Then what advantage has the Jew? Or what is the value of circumcision? 2†Much in every way. To begin with, the Jews were entrusted with the oracles of God. 3‡†What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4†By no means! Let God be true though every one were a liar, as it is written, "That you may be justified in your words, and prevail when you are judged."

5‡†But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) 6†By no means! For then how could God judge the world? 7But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? 8†And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.

No One Is Righteous

9‡†What then? Are we Jews [1] any better off? [2] No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10‡‡†as it is written: "None is righteous, no, not one; 11†no one understands; no one seeks for God.

12†All have turned aside; together they have become worthless; no one does good, not even one." 13†"Their throat is an open grave; they use their tongues to deceive." "The venom of asps is under their lips."

14†"Their mouth is full of curses and bitterness." 15‡"Their feet are swift to shed blood; 16†in their paths are ruin and misery, 17†and the way of peace they have not known." 18†"There is no fear of God before their eyes."

19†Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20†For by works of the law no human being [3] will be justified in his sight, since through the law comes knowledge of sin.

The Righteousness of God Through Faith

21‡†But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22‡†the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23†for all have sinned and fall short of the glory of God, 24†and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25†whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. 26†It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

27†Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28†For we hold that one is justified by faith apart from works of the law. 29†Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30since God is one—who will justify the circumcised by faith and the uncircumcised through faith. 31†Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

Abraham Justified by Faith

ROMANS 4 †What then shall we say was gained by [1] Abraham, our forefather according to the flesh? 2†For if Abraham was justified by works, he has something to boast about, but not before God. 3†For what does the Scripture say? "Abraham believed God, and it was counted to him as righteousness." 4‡Now to the one who works, his wages are not counted as a gift but as his due. 5†And to the one who does not work but believes in [2] him who justifies the ungodly, his faith is counted as righteousness, 6‡just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: 7"Blessed are those whose lawless deeds are forgiven, and whose sins are covered; 8blessed is the man against whom the Lord will not count his sin."

9‡†Is this blessing then only for the circumcised, or also for the uncircumcised? We say that faith was counted to Abraham as righteousness. 10†How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11‡†He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

The Promise Realized Through Faith

13‡†For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. 14†For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15†For the law brings wrath, but where there is no law there is no transgression.

16†That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17†as it is written, "I have made you the father of many nations"—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18‡†In hope he believed against hope, that he should

become the father of many nations, as he had been told, "So shall your offspring be." 19†He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. 20†No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21fully convinced that God was able to do what he had promised. 22†That is why his faith was "counted to him as righteousness." 23†But the words "it was counted to him" were not written for his sake alone, 24but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25†who was delivered up for our trespasses and raised for our justification.

Peace with God Through Faith

ROMANS 5 ‡†Therefore, since we have been justified by faith, we [1] have peace with God through our Lord Jesus Christ. 2†Through him we have also obtained access by faith [2] into this grace in which we stand, and we [3] rejoice [4] in hope of the glory of God. 3†More than that, we rejoice in our sufferings, knowing that suffering produces endurance, 4†and endurance produces character, and character produces hope, 5†and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us.

6†For while we were still weak, at the right time Christ died for the ungodly. 7†For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— 8but God shows his love for us in that while we were still sinners, Christ died for us. 9†Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10†For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11†More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Death in Adam, Life in Christ

12‡†Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— 13†for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14†Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

15‡†But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16†And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17†For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

18‡†Therefore, as one trespass [5] led to condemnation for all men, so one act of righteousness [6] leads to justification and life for all men. 19†For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. 20†Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21†so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

Dead to Sin, Alive to God

ROMANS 6 ‡‡†What shall we say then? Are we to continue in sin that grace may abound? 2†By no means! How can we who died to sin still live in it? 3†Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4†We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

5For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6†We know that our old self [1] was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7†For one who has died has been set free [2] from sin. 8†Now if we have died with Christ, we believe that we will also live with him. 9†We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10†For the death he died he died to sin, once for all, but the life he lives he lives to God. 11‡†So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

12†Let not sin therefore reign in your mortal body, to make you obey its passions. 13†Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14†For sin will have no dominion over you, since you are not under law but under grace.

Slaves to Righteousness

15‡†What then? Are we to sin because we are not under law but under grace? By no means! 16Do you not know that if you present yourselves to anyone as obedient slaves, [3] you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17†But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18†and, having been set free from sin, have become slaves of righteousness. 19†I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

20For when you were slaves of sin, you were free in regard to righteousness. 21But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22†But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 23†For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Released from the Law

ROMANS 7 ‡†Or do you not know, brothers [1]—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? 2‡For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. [2] 3†Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

4†Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5†For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6†But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code. [3]

The Law and Sin

7†What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, "You shall not covet." 8†But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9†I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10†The very commandment that promised life proved to be death to me. 11†For sin, seizing an opportunity through the commandment, deceived me and through it killed me. 12†So the law is holy, and the commandment is holy and righteous and good.

13†Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. 14‡†For we know that the law is spiritual, but I am of the flesh, sold under sin. 15†For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16†Now if I do what I do not want, I agree with the law, that it is good. 17†So now it is no longer I who do it, but sin that dwells within me.

18†For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19For I do not do the good I want, but the evil I do not want is what I keep on doing. 20†Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

21†So I find it to be a law that when I want to do right, evil lies close at hand. 22†For I delight in the law of God, in my inner being, 23†but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24†Wretched man that I am! Who will deliver me from this body of death? 25†Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Life in the Spirit

ROMANS 8 †There is therefore now no condemnation for those who are in Christ Jesus. [1] 2‡†For the law of the Spirit of life has set you [2] free in Christ Jesus from the law of sin and death. 3†For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, [3] he condemned sin in the flesh, 4†in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5†For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6†For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7†For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. 8†Those who are in the flesh cannot please God.

9†You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10†But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11†If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Heirs with Christ

12†So then, brothers, [4] we are debtors, not to the flesh, to live according to the flesh. 13†For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. 14†For all who are led by the Spirit of God are sons [5] of God. 15†For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" 16†The Spirit himself bears witness with our spirit that we are children of God, 17†and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Future Glory

18†For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19†For the creation waits with eager

longing for the revealing of the sons of God. 20†For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21†that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22For we know that the whole creation has been groaning together in the pains of childbirth until now. 23†And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24†For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25But if we hope for what we do not see, we wait for it with patience.

26†Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. 27†And he who searches hearts knows what is the mind of the Spirit, because [6] the Spirit intercedes for the saints according to the will of God. 28†And we know that for those who love God all things work together for good, [7] for those who are called according to his purpose. 29†For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30†And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

God's Everlasting Love

31‡†What then shall we say to these things? If God is for us, who can be [8] against us? 32†He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33‡†Who shall bring any charge against God's elect? It is God who justifies. 34†Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. [9] 35‡†Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36†As it is written, "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered."

37†No, in all these things we are more than conquerors through him who loved us. 38†For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39†nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

God's Sovereign Choice

ROMANS 9 †I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2that I have great sorrow and unceasing anguish in my heart. 3†For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, [1] my kinsmen according to the flesh. 4†They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5†To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen.

6†But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7†and not all are children of Abraham because they are his offspring, but "Through Isaac shall your offspring be named." 8†This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9†For this is what the promise said: "About this time next year I will return, and Sarah shall have a son." 10And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11†though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls— 12†she was told, "The older will serve the younger." 13†As it is written, "Jacob I loved, but Esau I hated."

14†What shall we say then? Is there injustice on God's part? By no means! 15†For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16†So then it depends not on human will or exertion, [2] but on God, who has mercy. 17†For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." 18†So then he has mercy on whomever he wills, and he hardens whomever he wills.

19†You will say to me then, "Why does he still find fault? For who can resist his will?" 20‡†But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?" 21Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22‡†What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath

prepared for destruction, 23†in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— 24even us whom he has called, not from the Jews only but also from the Gentiles? 25‡‡As indeed he says in Hosea, "Those who were not my people I will call 'my people,'

and her who was not beloved I will call 'beloved.'" 26"And in the very place where it was said to them, 'You are not my people,' there they will be called 'sons of the living God.'"

27‡And Isaiah cries out concerning Israel: "Though the number of the sons of Israel [3] be as the sand of the sea, only a remnant of them will be saved, 28for the Lord will carry out his sentence upon the earth fully and without delay." 29†And as Isaiah predicted, "If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah."

Israel's Unbelief

30‡†What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; 31†but that Israel who pursued a law that would lead to righteousness [4] did not succeed in reaching that law. 32†Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, 33†as it is written, "Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame."

ROMANS 10 †Brothers, [1] my heart's desire and prayer to God for them is that they may be saved. 2†For I bear them witness that they have a zeal for God, but not according to knowledge. 3†For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God's righteousness. 4†For Christ is the end of the law for righteousness to everyone who believes. [2]

The Message of Salvation to All

5†For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. 6‡But the righteousness based on faith says, "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down) 7or "'Who will descend into the abyss?'" (that is, to bring Christ up from the dead). 8†But what does it say? "The word is near you, in your mouth and in your heart" (that is, the word of faith that we proclaim); 9†because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10†For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11†For the Scripture says, "Everyone who believes in him will not be put to shame." 12†For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. 13†For "everyone who calls on the name of the Lord will be saved."

14‡How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? [3] And how are they to hear without someone preaching? 15†And how are they to preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the good news!" 16†But they have not all obeyed the gospel. For Isaiah says, "Lord, who has believed what he has heard from us?" 17†So faith comes from hearing, and hearing through the word of Christ.

18†But I ask, have they not heard? Indeed they have, for "Their voice has gone out to all the earth, and their words to the ends of the world."

19‡†But I ask, did Israel not understand? First Moses says, "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry."

20‡Then Isaiah is so bold as to say, "I have been found by those who did not seek

me; I have shown myself to those who did not ask for me."

21†But of Israel he says, "All day long I have held out my hands to a disobedient and contrary people."

The Remnant of Israel

ROMANS 11 ‡†I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, [1] a member of the tribe of Benjamin. 2†God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3†"Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life." 4†But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal." 5†So too at the present time there is a remnant, chosen by grace. 6†But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.

7†What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, 8‡†as it is written, "God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day."

9†And David says, "Let their table become a snare and a trap, a stumbling block and a retribution for them; 10let their eyes be darkened so that they cannot see, and bend their backs forever."

Gentiles Grafted In

11†So I ask, did they stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12†Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion [2] mean!

13†Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14†in order somehow to make my fellow Jews jealous, and thus save some of them. 15†For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16†If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.

17‡†But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root [3] of the olive tree, 18†do not be arrogant toward the branches. If you are, remember

it is not you who support the root, but the root that supports you. 19†Then you will say, "Branches were broken off so that I might be grafted in." 20†That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21†For if God did not spare the natural branches, neither will he spare you. 22†Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23‡And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.

The Mystery of Israel's Salvation

25†Lest you be wise in your own sight, I want you to understand this mystery, brothers: [4] a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26‡†And in this way all Israel will be saved, as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob"; 27†"and this will be my covenant with them when I take away their sins."

28†As regards the gospel, they are enemies of God for your sake. But as regards election, they are beloved for the sake of their forefathers. 29†For the gifts and the calling of God are irrevocable. 30‡For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31so they too have now been disobedient in order that by the mercy shown to you they also may now [5] receive mercy. 32†For God has consigned all to disobedience, that he may have mercy on all.

33‡†Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

34†"For who has known the mind of the Lord, or who has been his counselor?" 35†"Or who has given a gift to him that he might be repaid?"

36†For from him and through him and to him are all things. To him be glory forever. Amen.

A Living Sacrifice

ROMANS 12 ‡†I appeal to you therefore, brothers, [1] by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. [2] 2†Do not be conformed to this world, [3] but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. [4]

Gifts of Grace

3†For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4‡†For as in one body we have many members, [5] and the members do not all have the same function, 5†so we, though many, are one body in Christ, and individually members one of another. 6†Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7†if service, in our serving; the one who teaches, in his teaching; 8†the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, [6] with zeal; the one who does acts of mercy, with cheerfulness.

Marks of the True Christian

9‡†Let love be genuine. Abhor what is evil; hold fast to what is good. 10†Love one another with brotherly affection. Outdo one another in showing honor. 11†Do not be slothful in zeal, be fervent in spirit, [7] serve the Lord. 12†Rejoice in hope, be patient in tribulation, be constant in prayer. 13†Contribute to the needs of the saints and seek to show hospitality.

14†Bless those who persecute you; bless and do not curse them. 15†Rejoice with those who rejoice, weep with those who weep. 16†Live in harmony with one another. Do not be haughty, but associate with the lowly. [8] Never be wise in your own sight. 17†Repay no one evil for evil, but give thought to do what is honorable in the sight of all. 18†If possible, so far as it depends on you, live peaceably with all. 19†Beloved, never avenge yourselves, but leave it [9] to the wrath of God, for it is written, "Vengeance is mine, I will repay, says the Lord." 20†To the contrary, "if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head."

21Do not be overcome by evil, but overcome evil with good.

Submission to the Authorities

ROMANS 13 †Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2†Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3†For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4†for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. 5†Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. 6†For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7†Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

Fulfilling the Law Through Love

8†Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9†For the commandments, "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet," and any other commandment, are summed up in this word: "You shall love your neighbor as yourself." 10†Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

11†Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12†The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13†Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14†But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Do Not Pass Judgment on One Another

ROMANS 14 ‡†As for the one who is weak in faith, welcome him, but not to quarrel over opinions. 2†One person believes he may eat anything, while the weak person eats only vegetables. 3†Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. 4†Who are you to pass judgment on the servant of another? It is before his own master [1] that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

5†One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. 6†The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. 7†For none of us lives to himself, and none of us dies to himself. 8For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord's. 9†For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

10†Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; 11†for it is written, "As I live, says the Lord, every knee shall bow to me, and every tongue shall confess [2] to God."

12So then each of us will give an account of himself to God.

Do Not Cause Another to Stumble

13†Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. 14†I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. 15†For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. 16†So do not let what you regard as good be spoken of as evil. 17†For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. 18†Whoever thus serves Christ is acceptable to God and approved by men. 19So then let us

pursue what makes for peace and for mutual upbuilding.

20†Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. 21†It is good not to eat meat or drink wine or do anything that causes your brother to stumble. [3] 22‡†The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. 23†But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. [4]

The Example of Christ

ROMANS 15 †We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. 2†Let each of us please his neighbor for his good, to build him up. 3†For Christ did not please himself, but as it is written, "The reproaches of those who reproached you fell on me." 4†For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. 5‡†May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, 6that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 7†Therefore welcome one another as Christ has welcomed you, for the glory of God.

Christ the Hope of Jews and Gentiles

8†For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs, 9‡†and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will praise you among the Gentiles, and sing to your name."

10†And again it is said, "Rejoice, O Gentiles, with his people."

11†And again, "Praise the Lord, all you Gentiles, and let all the peoples extol him."

12†And again Isaiah says, "The root of Jesse will come, even he who arises to rule the Gentiles; in him will the Gentiles hope."

13†May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

Paul the Minister to the Gentiles

14‡†I myself am satisfied about you, my brothers, [1] that you yourselves are full of goodness, filled with all knowledge and able to instruct one another. 15†But on some points I have written to you very boldly by way of reminder, because of the grace given me by God 16†to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be

acceptable, sanctified by the Holy Spirit. 17†In Christ Jesus, then, I have reason to be proud of my work for God. 18For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, 19†by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20†and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else's foundation, 21†but as it is written, "Those who have never been told of him will see, and those who have never heard will understand."

Paul's Plan to Visit Rome

22†This is the reason why I have so often been hindered from coming to you. 23‡†But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, 24†I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while. 25†At present, however, I am going to Jerusalem bringing aid to the saints. 26†For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. 27†For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. 28†When therefore I have completed this and have delivered to them what has been collected, [2] I will leave for Spain by way of you. 29I know that when I come to you I will come in the fullness of the blessing [3] of Christ.

30‡†I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, 31†that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, 32†so that by God's will I may come to you with joy and be refreshed in your company. 33†May the God of peace be with you all. Amen.

Personal Greetings

ROMANS 16 ‡†I commend to you our sister Phoebe, a servant [1] of the church at Cenchreae, 2that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.

3†Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4†who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. 5†Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert [2] to Christ in Asia. 6†Greet Mary, who has worked hard for you. 7†Greet Andronicus and Junia, [3] my kinsmen and my fellow prisoners. They are well known to the apostles, [4] and they were in Christ before me. 8†Greet Ampliatus, my beloved in the Lord. 9†Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. 10†Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. 11†Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. 12†Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. 13†Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. 14‡Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers [5] who are with them. 15Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16†Greet one another with a holy kiss. All the churches of Christ greet you.

Final Instructions and Greetings

17‡†I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. 18†For such persons do not serve our Lord Christ, but their own appetites, [6] and by smooth talk and flattery they deceive the hearts of the naive. 19†For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. 20†The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

21†Timothy, my fellow worker, greets you; so do Lucius and Jason and Sosipater, my kinsmen.

22†I Tertius, who wrote this letter, greet you in the Lord.

23†Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus, greet you. [7]

Doxology

25‡†Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages 26†but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— 27†to the only wise God be glory forevermore through Jesus Christ! Amen.

Footnotes

Footnotes for Romans, Chapter 1

[1] 1:1 Or slave; Greek bondservant

[2] 1:3 Or who came from the offspring of David

[3] 1:13 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church [4] 1:14 That is, non-Greeks

[5] 1:17 Or beginning and ending in faith

[6] 1:17 Or The one who by faith is righteous shall live

Footnotes for Romans, Chapter 2

[1] 2:8 Or contentious

[2] 2:26 Or counted

[3] 2:27 Or the letter

Footnotes for Romans, Chapter 3

[1] 3:9 Greek Are we

[2] 3:9 Or at any disadvantage?

[3] 3:20 Greek flesh

Footnotes for Romans, Chapter 4

[1] 4:1 Some manuscripts say about

[2] 4:5 Or but trusts; compare verse 24

Footnotes for Romans, Chapter 5

[1] 5:1 Some manuscripts let us

[2] 5:2 Some manuscripts omit by faith

[3] 5:2 Or let us; also verse 3

[4] 5:2 Or boast; also verses 3, 11

[5] 5:18 Or the trespass of one

[6] 5:18 Or the act of righteousness of one

Footnotes for Romans, Chapter 6

[1] 6:6 Greek man

[2] 6:7 Greek has been justified

[3] 6:16 Greek bondservants. Twice in this verse and verse 19; also once in

verses 17, 20

Footnotes for Romans, Chapter 7

[1] 7:1 Or brothers and sisters; also verse 4

[2] 7:2 Greek law concerning the husband

[3] 7:6 Greek of the letter

Footnotes for Romans, Chapter 8

[1] 8:1 Some manuscripts add who walk not according to the flesh (but

according to the Spirit)

[2] 8:2 Some manuscripts me

[3] 8:3 Or and as a sin offering

[4] 8:12 Or brothers and sisters; also verse 29

[5] 8:14 See discussion on "sons" in the preface

[6] 8:27 Or that

[7] 8:28 Some manuscripts God works all things together for good, or God

works in all things for the good

[8] 8:31 Or who is

[9] 8:34 Or Is it Christ Jesus who died . . . for us?

Footnotes for Romans, Chapter 9

[1] 9:3 Or brothers and sisters

[2] 9:16 Greek not of him who wills or runs

[3] 9:27 Or children of Israel

[4] 9:31 Greek a law of righteousness

Footnotes for Romans, Chapter 10

[1] 10:1 Or Brothers and sisters

[2] 10:4 Or end of the law, that everyone who believes may be justified

[3] 10:14 Or him whom they have never heard

Footnotes for Romans, Chapter 11

[1] 11:1 Or one of the offspring of Abraham

[2] 11:12 Greek their fullness

[3] 11:17 Greek root of richness; some manuscripts richness

[4] 11:25 Or brothers and sisters

[5] 11:31 Some manuscripts omit now

Footnotes for Romans, Chapter 12

[1] 12:1 Or brothers and sisters

[2] 12:1 Or your rational service

[3] 12:2 Greek age

[4] 12:2 Or what is the good and acceptable and perfect will of God

[5] 12:4 Greek parts; also verse 5

[6] 12:8 Or gives aid

[7] 12:11 Or fervent in the Spirit

[8] 12:16 Or give yourselves to humble tasks

[9] 12:19 Greek give place

Footnotes for Romans, Chapter 14

[1] 14:4 Or lord

[2] 14:11 Or shall give praise

[3] 14:21 Some manuscripts add or be hindered or be weakened

[4] 14:23 Some manuscripts insert here 16:25-27

Footnotes for Romans, Chapter 15

[1] 15:14 Or brothers and sisters; also verse 30

[2] 15:28 Greek sealed to them this fruit

[3] 15:29 Some manuscripts insert of the gospel

Footnotes for Romans, Chapter 16

[1] 16:1 Or deaconess

[2] 16:5 Greek firstfruit

[3] 16:7 Or Junias

[4] 16:7 Or messengers

[5] 16:14 Or brothers and sisters; also verse 17

[6] 16:18 Greek their own belly

[7] 16:23 Some manuscripts insert verse 24: The grace of our Lord Jesus Christ

be with you all. Amen.

Study Notes

ROMANS—NOTE ON 1:1 Paul. See Introduction: Author and Date. servant. Doulos, the common NT word for servant. Although in Greek culture it most often referred to the involuntary, permanent service of a slave, Paul elevates this word by using it in its Hebrew sense to describe a servant who willingly commits himself to serve a master he loves and respects (Ex. 21:5–6; Gal. 1:10; Titus 1:1; cf. Gen. 26:24; Num. 12:7; 2 Sam. 7:5; Isa. 53:11). apostle. The Greek word means "one who is sent." In the NT, it primarily refers to the 12 men Christ chose to accompany him (Mark 3:13–19) and Matthias, whom the other apostles chose to replace Judas (Acts 1:15–26). Christ gave them power to confirm their apostleship with miracles (Matt. 10:1; 2 Cor. 12:12), and authority to speak as his proxies—every NT book was written either by an apostle or under his auspices (cf. John 14:26). Their teaching is the foundation of the church (Eph. 2:20). Christ himself selected Paul for this position (Acts 9:15; 22:14; 26:16; cf. Gal. 1:1) and trained him to fulfill this ministry (Gal. 1:12, 16). gospel of God. Used in its verb and noun forms some 60 times in this epistle, the Greek word for this phrase means "good news" (see Mark 1:1). Rome incorporated it into its emperor worship. The town herald used this word to begin important favorable announcements about the emperor—such as the birth of a son. But Paul's good news is not from the emperor but "of God"; it originated with him. Its message that God will forgive sins, deliver from sin's power, and give eternal hope (Rom. 1:16; cf. 1 Cor. 15:1–4) comes not only as a gracious offer, but also as a command to be obeyed (Rom. 10:16). Paul was consumed with this message (1 Cor. 9:23).

ROMANS—NOTE ON 1:2 which he promised beforehand. Paul's Jewish antagonists accused him of preaching a revolutionary new message unrelated to Judaism (Acts 21:28). But the OT is replete with prophecies concerning Christ and the gospel (1 Pet. 1:10–12; cf. Matt. 5:17; Heb. 1:1). his prophets. All the writers of the OT. The "Law and the Prophets" constitute all the OT (Acts 24:14). But the law—or the Pentateuch—was written by Moses, whom Scripture also calls a prophet (Deut. 18:15). holy Scriptures. While the rabbinical writings popular in the first century—and often studied more diligently than Scripture itself—may not have taught the gospel of God, the divinely inspired OT certainly did (cf. Luke 24:25, 27, 32; John 5:39; Acts 3:18; 7:52; 10:43; 13:32; 26:22–23; see note on Gen. 3:15). The prophets spoke clearly of a New

Covenant (Jer. 31:31–34; Ezek. 36:25–27; cf. Heb. 8:6–13) and of the Messiah whose sacrifice would make it possible (Isa. 9:6–7; 53:1–12).

ROMANS—NOTE ON 1:3 flesh. Jesus was conceived in a virgin's womb by the Holy Spirit (Luke 1:35; cf. Isa. 7:14), and was delivered normally. This word emphasizes that he is an actual historical figure. Many well known ancient writers, including the Roman historian Tacitus (Annals, 15.44), the familiar Jewish historian Josephus (Antiquities, 2.18.3), and Pliny the Younger (Letters, 10.96–97) verify Jesus' historicity. descended from David. The OT had prophesied that Messiah would be in the lineage of David (2 Sam. 7:12–13; Ps. 89:3–4, 19, 24; Isa. 11:1–5; Jer. 23:5–6). Both Mary, Jesus' mother (Luke 3:23, 31), and Joseph, his legal father (Matt. 1:6, 16; Luke 1:27), were descendants of David. John makes believing that Christ has come in the flesh a crucial test of orthodoxy (1 John 4:2–3). Because he is fully human—as well as fully God—he can serve as man's substitute (John 1:29; 2 Cor. 5:21) and as a sympathetic high priest (Heb. 4:15–16).

ROMANS—NOTE ON 1:4 declared. The Greek word, from which the English word "horizon" comes, means "to distinguish." Just as the horizon serves as a clear demarcation line, dividing earth and sky, the resurrection of Jesus Christ clearly divides him from the rest of humanity, providing irrefutable evidence that he is the Son of God (see note on 10:9). Son of God. This title, used nearly 30 times in the Gospels, identifies Jesus Christ as the same in essence as God. See notes on John 1:34, 49; 11:27; 19:7 (cf. Heb. 1:5; 2 Sam. 7:14). The resurrection clearly declared that Jesus was deity, the expression of God himself in human form. While he was eternally the Son in anticipation of his incarnation, it was when he entered the world in incarnation that he was declared to all the world as the Son of God and took on the role of submission to the Father (see notes on Ps. 2:7; Heb. 1:5–6). Spirit of holiness. In his incarnation, Christ voluntarily submitted himself to do the will of the Father only through the direction, agency, and power of the Holy Spirit (Matt. 3:16; Luke 4:1; John 3:34; see note on Acts 1:2). resurrection from the dead. His victory over death was the supreme demonstration and most conclusive evidence that he is God the Son (see note on Rom. 10:9; cf. Acts 13:29–33; 1 Cor. 15:14–17).

ROMANS—NOTE ON 1:5 grace. The unmerited favor which God shows guilty sinners. This is the book's first reference to the most crucial part of the gospel message: salvation is a gift from God wholly separate from any human effort or achievement (3:24, 27; 4:1–5; 5:20–21; see note on Eph. 2:8). apostleship.

Although the term "apostle" refers to the Twelve in a unique way (see note on Rom. 1:1), in a broader and less official sense it can describe anyone whom God has sent with the message of salvation (cf. Acts 14:14; Rom. 16:7; Heb. 3:1). obedience of faith. True saving faith always produces obedience and submission to the lordship of Jesus Christ (Rom. 16:19, 26; cf. 10:9–10; cf. Matt. 7:13, 14, 22–27; James 2:17–20).

ROMANS—NOTE ON 1:6 called. See note on 1:7. Always in the NT epistles the "call" of God refers to God's effectual call of elect sinners to salvation (cf. 8:28– 30), rather than the general call to all people to believe (cf. Matt. 20:16).

ROMANS—NOTE ON 1:7 loved by God . . . called to be saints. The Greek text records these as three separate privileges: 1) God has set his love on his own (5:5; 8:35; Eph. 1:6; 2:4–5; 1 John 3:1); 2) he has extended to them not only the general, external invitation to believe the gospel (Isa. 45:22; 55:6; Ezek. 33:11; Matt. 11:28; John 7:37; Rev. 22:17), but his effectual calling—or his drawing to himself all those he has chosen for salvation (Rom. 8:30; 2 Thess. 2:13–14; 2 Tim. 1:9; see note on John 6:44); and 3) God has set believers apart from sin unto himself, so that they are holy ones (1 Cor. 3:16–17; 1 Pet. 2:5, 9). Rome. See Introduction: Background and Setting. Grace . . . peace. Paul's standard greeting (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philem. 3).

ROMANS—NOTE ON 1:8 I thank my God. In every letter Paul wrote, he expressed his gratitude for those who would receive it (e.g., 1 Cor. 1:4), except in his letter to the Galatians, whose defection from the true gospel caused him to dispense with any opening commendations (Gal. 1:6–12). your faith. The genuineness of their salvation. The testimony of the church in Rome was so strong that in A.D. 49 the emperor Claudius expelled all the Jews because of the influence of "Chrestus," which was undoubtedly a reference to Christ (cf. Acts 18:2). all the world. As the center of the Roman Empire and the inhabited world, whatever happened in Rome became known universally.

ROMANS—NOTE ON 1:9 serve with my spirit. In the NT, this Greek word for "serve" always refers to religious service, and is sometimes translated "worship." Paul had seen the shallow, hypocritical religion of the Pharisees and the superstitious hedonism of pagan idolatry. His spiritual service (see note on 12:1), however, did not result from abject fear or legal obligation, but was genuine and sincere (cf. Phil. 3:3; 2 Tim. 1:3; 2:22).

ROMANS—NOTE ON 1:10 in my prayers. Paul frequently recorded the content of his requests (Eph. 3:14–19; Phil. 1:9–11; Col. 1:9–11; 2 Thess. 1:11, 12) and urged his readers to join him in prayer (Rom. 15:30–32; 1 Thess. 5:17; Eph. 6:18). God's will. God's sovereign orchestration of Paul's circumstances (cf. Matt. 6:10; Acts 21:11–14; James 4:13–14).

ROMANS—NOTE ON 1:11 spiritual gift. The Greek word translated "gift" is charisma, which means a "gift of grace"—a spiritual enablement whose source is the Spirit of God. Romans uses this same term to describe: 1) Christ himself (5:15–16); 2) general blessings from God (11:29; cf. 1 Tim. 6:17); and 3) specific spiritual gifts given to members of the body to minister to the whole (Rom. 12:6–8; cf. 1 Cor. 12:1–31; 1 Pet. 4:10–11). Paul probably intends to encompass all three.

ROMANS—NOTE ON 1:12 each other's faith. A glimpse of Paul's genuine humility (cf. 1 Pet. 5:3–4).

ROMANS—NOTE ON 1:13 harvest. Scripture catalogs three kinds of spiritual fruit: 1) spiritual attitudes that characterize a Spirit-led believer (Gal. 5:22–23); 2) righteous actions (Rom. 6:22; Phil. 4:16–17; Heb. 13:15); and 3) new converts (Rom. 16:5). In this context, Paul is probably referring to the third one—a desire that was eventually realized during his imprisonment in Rome (Phil. 4:22). among you as well as among the rest of the Gentiles. This implies the church in Rome consisted primarily of non-Jews.

ROMANS—NOTE ON 1:14 under obligation. Paul had an obligation to God (cf. 1 Cor. 9:16–17) to fulfill his divine mandate to minister to Gentiles (Rom. 1:5; Acts 9:15). Greeks. People of many different nationalities who had embraced the Greek language, culture, and education. They were the sophisticated elite of Paul's day. Because of their deep interest in Greek philosophy, they were considered "wise." Because of this prevalence of Greek culture, Paul sometimes used this word to describe all Gentiles (cf. Rom. 3:9). barbarians. A derisive term coined by the Greeks for all who had not been trained in Greek language and culture. When someone spoke in another language, it sounded to the Greeks like "bar-bar-bar," or unintelligible chatter. Although in the narrowest sense "barbarian" referred to the uncultured, uneducated masses, it was often used to describe all non-Greeks—the unwise of the world. Paul's point is that God is no respecter of persons—the gospel must reach both the world's elite and its outcasts (cf. John 4:4–42; James 2:1–9).

ROMANS—NOTE ON 1:15 gospel. See note on 1:1.

ROMANS—NOTE ON 1:16–17 These two verses crystallize the thesis of the entire book—the gospel of Jesus Christ—which Paul will unfold and explain in the following chapters.

ROMANS—NOTE ON 1:16 I am not ashamed. He had been imprisoned in Philippi (Acts 16:23–24), chased out of Thessalonica (Acts 17:10), smuggled out of Berea (Acts 17:14), laughed at in Athens (Acts 17:32), regarded as a fool in Corinth (1 Cor. 1:18–23), and stoned in Galatia (Acts 14:19), but Paul remained eager to preach the gospel in Rome—the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness. See notes on 2 Cor. 4:5–18; 11:23–28; 12:9–10. power. The English word "dynamite" comes from this Greek word. Although the message may sound foolish to some (1 Cor. 1:18), the gospel is effective because it carries with it the omnipotence of God (cf. Ex. 15:6; Deut. 32:39; Job 9:4; Ps. 33:8–9; 89:13; 106:8–9; Isa. 26:4; 43:13; Jer. 10:12; 27:5; Matt. 28:18; Rom. 9:21). Only God's power is able to overcome man's sinful nature and give him new life (Rom. 5:6; 8:3; John 1:12; 1 Cor. 1:18, 23–25; 2:1–4; 4:20; 1 Pet. 1:23). salvation. Used five times in Romans (the verb form occurs eight times), this key word basically means "deliverance" or "rescue." The power of the gospel delivers people from lostness (Matt. 18:11), from the wrath of God (Rom. 5:9), from willful spiritual ignorance (Hos. 4:6; 2 Thess. 1:8), from evil selfindulgence (Luke 14:26), and from the darkness of false religion (Col. 1:13; 1 Pet. 2:9). It rescues them from the ultimate penalty of their sin, i.e., eternal separation from God and eternal punishment (see note on Rev. 20:6). believes. To trust, rely on, or have faith in. When used of salvation, this word usually occurs in the present tense which stresses that faith is not simply a one-time event, but an ongoing condition. True saving faith is supernatural, a gracious gift of God that he produces in the heart (see note on Eph. 2:8) and is the only means by which a person can appropriate true righteousness (cf. Rom. 3:22, 25; 4:5, 13, 20; 5:1; see notes on 4:1–25). Saving faith consists of three elements: 1) mental: the mind understands the gospel and the truth about Christ (10:14–17); 2) emotional: one embraces the truthfulness of those facts with sorrow over sin and joy over God's mercy and grace (6:17; 15:13); and 3) volitional: the sinner submits his will to Christ and trusts in him alone as the only hope of salvation (see note on 10:9). Genuine faith will always produce authentic obedience (see note on 4:3; cf. John 8:31; 14:21–24). Jew first. God chose Israel to be his witness nation (Ex. 19:6) and gave her distinct privileges (Rom. 3:2; 9:4–5).

Christ's ministry was first to Israel (Matt. 15:24), and it was through Israel that salvation was to come to the world (John 4:22; Acts 13:46). Greek. See note on Rom. 1:14.

ROMANS—NOTE ON 1:17 righteousness of God. Better translated, "righteousness from God." A major theme of the book, appearing over 30 times in one form or another, righteousness is the state or condition of perfectly conforming to God's perfect law and holy character. Other terms from the same Greek root also occur some 30 times and are usually translated "justified," "justification," or similarly. Only God is inherently righteous (Deut. 32:4; Ps. 11:7; 116:5; John 17:25; 1 John 2:1; Rev. 16:5), and man falls woefully short of the divine standard of moral perfection (Rom. 3:10, 23; Job 9:2; Matt. 5:48). But the gospel reveals that on the basis of faith—and faith alone—God will impute his righteousness to ungodly sinners (see notes on Rom 3:21–24; 4:5; 2 Cor. 5:21; Phil. 3:8–9). from faith for faith. This may be a parallel expression to "everyone who believes" (Rom. 1:16), as if Paul were singling out the faith of each individual believer—from one person's faith to another's faith to another's and so on. Or perhaps Paul's point is that the righteousness from God is completely on the basis of faith from beginning to end. as it is written. See note on Hab. 2:4. The righteous shall live by faith. Paul intends to prove that it has always been God's way to justify sinners by grace on the basis of faith alone. God established Abraham as a pattern of faith (Rom. 4:22–25; Gal. 3:6–7) and thus calls him the father of all who believe (Rom. 4:11, 16). Elsewhere, Paul uses this same phrase to argue that no one has ever been declared righteous before God except by faith alone (Gal. 3:11) and that true faith will demonstrate itself in action (Phil. 2:12– 13). This expression emphasizes that true faith is not a single event, but a way of life—it endures. That endurance is called the perseverance of the saints (cf. Col. 1:22–23; Heb. 3:12–14). One central theme of the story of Job is that no matter what Satan does, saving faith cannot be destroyed. See notes on Rom. 8:31–39.

ROMANS—NOTE ON 1:18–3:20 After introducing the righteousness which comes from God (1:17), a theme he develops at length (3:21–5:21), Paul presents the overwhelming evidence of man's sinfulness, underscoring how desperately he needs this righteousness that only God can provide. He presents God's case against the irreligious, immoral pagan (1:18–32; the Gentiles) the religious, outwardly moral person (2:1–3:8; the Jews); and concludes by showing that all men alike deserve God's judgment (3:9–20).

ROMANS—NOTE ON 1:18 wrath of God. This is not an impulsive outburst of

anger aimed capriciously at people whom God does not like. It is the settled, determined response of a righteous God against sin (cf. Ps. 2:5, 12; 45:7; 75:8; 76:6–7; 78:49–51; 90:7–9; Isa. 51:17; Jer. 25:15–16; John 3:36; Rom. 9:22; Eph. 5:6; Col. 3:5–6). is revealed. More accurately, "is constantly revealed." The word essentially means "to uncover, make visible, or make known." God reveals his wrath in two ways: 1) indirectly, through the natural consequences of violating his universal moral law, and 2) directly through his personal intervention (the OT record—from the sentence passed on Adam and Eve to the worldwide flood, from the fire and brimstone that leveled Sodom to the Babylonian captivity—clearly displays this kind of intervention). The most graphic revelation of God's holy wrath and hatred against sin was when he poured out divine judgment on his Son on the cross. God has various kinds of wrath: 1) eternal wrath, which is hell; 2) eschatological wrath, which is the final day of the Lord; 3) cataclysmic wrath like the flood and the destruction of Sodom and Gomorrah; 4) consequential wrath, which is the principle of sowing and reaping; and 5) the wrath of abandonment, which is removing restraint and letting people go to their sins (for examples of this wrath, see Ps. 81:11–12; Prov. 1:23–31; see note on Hos. 4:17). Here, it is that fifth form, God's abandoning the wicked continually through history to pursue their sin and its consequences (Rom. 1:24–32). ungodliness. This indicates a lack of reverence for, devotion to, and worship of the true God—a defective relationship with him (cf. Jude 14–15). unrighteousness. This refers to the result of ungodliness: a lack of conformity in thought, word, and deed to the character and law of God (see note on Rom. 1:17). suppress the truth. Although the evidence from conscience (1:19; 2:14), creation (1:20), and God's word is irrefutable, men choose to resist and oppose God's truth by holding fast to their sin (cf. Ps. 14:1; John 3:19–20).

ROMANS—NOTE ON 1:19 is plain to them. God has sovereignly planted evidence of his existence in the very nature of man by reason and moral law (1:20–21, 28, 32; 2:15).

ROMANS—NOTE ON 1:20 invisible attributes. This refers specifically to the two mentioned in this verse. his eternal power. The Creator, who made all that we see around us and constantly sustains it, must be a being of awesome power. divine nature. That is, his faithfulness (Gen. 8:21–22), kindness, and graciousness (Acts 14:17). in the things that have been made. The creation delivers a clear, unmistakable message about God's person (cf. Ps. 19:1–8; 94:9; Acts 14:15–17; 17:23–28). they are without excuse. God holds all men

responsible for their refusal to acknowledge what he has shown them of himself in his creation. Even those who have never had an opportunity to hear the gospel have received a clear witness about the existence and character of God—and have suppressed it. If a person will respond to the revelation he has, even if it is solely natural revelation, God will provide some means for that person to hear the gospel (cf. Acts 8:26–39; 10:1–48; 17:27).

ROMANS—NOTE ON 1:21 knew God. Man is conscious of God's existence, power, and divine nature through general revelation (v v. 19–20). they did not honor him. Man's chief end is to glorify God (Lev. 10:3; 1 Chron. 16:24–29; Ps. 148; Rom. 15:5–6), and Scripture constantly demands it (Ps. 29:1–2; 1 Cor. 10:31; Rev. 4:11). To glorify him is to honor him, to acknowledge his attributes, and to praise him for his perfections (cf. Ex. 34:5–7). It is to recognize his glory and extol him for it. Failing to give him glory is man's greatest affront to his Creator (Acts 12:22–23). or give thanks. They refused to acknowledge that every good thing they enjoyed came from God (Matt. 5:45; Acts 14:15–17; 1 Tim. 6:17; James 1:17). futile. Man's search for meaning and purpose will produce only vain, meaningless conclusions. hearts were darkened. When man rejects the truth, the darkness of spiritual falsehood replaces it (cf. John 3:19– 20).

ROMANS—NOTE ON 1:22 Claiming to be wise, they became fools. Man rationalizes his sin and proves his utter foolishness by devising and believing his own philosophies about God, the universe, and himself (cf. Ps. 14:1; 53:1).

ROMANS—NOTE ON 1:23 exchanged the glory . . . for images. They substitute the worship of idols for the worship of the true God. Historians report that many ancient cultures did not originally have idols. For example, Persia (Herodotus; The Histories, 1:31), Rome (Varro in Augustine; The City of God, 4:31), even Greece and Egypt (Lucian; The Syrian Goddess, 34) had no idolatry at their founding. The fourth-century A.D. historian Eusebius reported that the oldest civilizations had no idols. The earliest biblical record of idolatry was among Abram's family in Ur (Josh. 24:2). The first commandment forbids it (Ex. 20:3– 5), and the prophets continually ridiculed those who foolishly practiced it (Isa. 44:9–17; cf. 2 Kings 17:13–16). Although the false gods which men worship do not exist, demons often impersonate them (1 Cor. 10:20).

ROMANS—NOTE ON 1:24–32 This section describes the downward spiral of the wrath of abandonment (see note on v. 18) in the life of man when God abandons

him. Paul shows the essence (v v. 24–25), the expression (v v. 26–27), and the extent (v v. 28–32) of man's sinfulness.

ROMANS—NOTE ON 1:24 God gave them up. This is a judicial term in Greek, used for handing over a prisoner to his sentence. When men consistently abandon God, he will abandon them (cf. Judg. 10:13; 2 Chron. 15:2; 24:20; Ps. 81:11–12; Hos. 4:17; Matt. 15:14; Acts 7:38–42; 14:16). He accomplishes this 1) indirectly and immediately, by removing his restraint and allowing their sin to run its inevitable course, and 2) directly and eventually, by specific acts of divine judgment and punishment. impurity. A general term often used of decaying matter, like the contents of a grave. It speaks here of sexual immorality (2 Cor. 12:21; cf. Gal. 5:19–23; Eph. 5:3; 1 Thess. 4:7), which begins in the heart and moves to the shame of the body.

ROMANS—NOTE ON 1:25 a lie. A denial of God's existence and his right to be obeyed and glorified (v v. 19–21; Isa. 44:20; Jer. 13:25; cf. John 8:44).

ROMANS—NOTE ON 1:26 God gave them up. See notes on v v. 18, 24. dishonorable passions. Identified in v v. 26–27 as homosexuality, a sin roundly condemned in Scripture (Gen. 19; Lev. 18:22; 1 Cor. 6:9–11; cf. Gal. 5:19–21; Eph. 5:3–5; 1 Tim. 1:9–10; Jude 7). women. Rather than the normal Greek term for women, this is a general word for female. Paul mentions women first to show the extent of debauchery under the wrath of abandonment, because in most cultures women are the last to be affected by moral collapse.

ROMANS—NOTE ON 1:27 receiving in themselves the due penalty. Here the law of sowing and reaping (Gal. 6:7–8) takes effect, as Paul refers to the selfdestructive nature of this sin, of which AIDS is one frightening evidence.

ROMANS—NOTE ON 1:28 God gave them up. See notes on v v. 18, 24. debased. This translates a Greek word that means "not passing the test." It was often used to describe useless, worthless metals, discarded because they contained too much impurity. God has tested man's minds and found them worthless and useless (cf. Jer. 6:30).

ROMANS—NOTE ON 1:32 know. Not ignorance, but blatant rebellion (see note on 2:15).

ROMANS—NOTE ON 2:1–16 Having demonstrated the sinfulness of the immoral pagan (1:18–32), Paul presents his case against the religious moralist—Jew or

Gentile—by cataloging six principles that govern God's judgment: 1) knowledge (2:1); 2) truth (v v. 2–3); 3) guilt (v v. 4–5); 4) deeds (v v. 6–10); 5) impartiality (v v. 11–15); and 6) motive (v. 16).

ROMANS—NOTE ON 2:1 no excuse . . . you who judges. Both Jews (Paul's primary audience here; cf. v. 17) and moral Gentiles who think they are exempt from God's judgment because they have not indulged in the immoral excesses described in ch. 1, are tragically mistaken. They have more knowledge than the immoral pagan (3:2; 9:4) and thus a greater accountability (cf. Heb. 10:26–29; James 3:1). condemn yourself. If someone has sufficient knowledge to judge others, he condemns himself, because he shows he has the knowledge to evaluate his own condition. practice the very same things. In their condemnation of others they have excused and overlooked their own sins. Selfrighteousness exists because of two deadly errors: 1) minimizing God's moral standard usually by emphasizing externals; and 2) underestimating the depth of one's own sinfulness (cf. Matt. 5:20–22, 27–28; 7:1–3; 15:1–3; Luke 18:21).

ROMANS—NOTE ON 2:2 rightly falls. Whatever God does is by nature right (cf. 3:4; 9:14; Ps. 9:4, 8; 96:13; 145:17; Isa. 45:19).

ROMANS—NOTE ON 2:3 See note on v. 1.

ROMANS—NOTE ON 2:4 presume. Lit., "to think down on," thus to underestimate someone's or something's value, and even to treat with contempt. kindness. This refers to "common grace," the benefits God bestows on all men (cf. Matt. 5:45; Acts 14:15–17). forbearance. This word, which means "to hold back," was sometimes used of a truce between warring parties. Rather than destroying every person the moment he or she sins, God graciously holds back his judgment (cf. Rom. 3:25). He saves sinners in a physical and temporal way from what they deserve (see note on 1 Tim. 4:10), to show them his saving character, that they might come to him and receive salvation that is spiritual and eternal. patience. This word indicates the duration for which God demonstrates his kindness and tolerance—for long periods of time (cf. 2 Pet. 2:5). Together these three words speak of God's common grace—the way he demonstrates his grace to all mankind (cf. Job 12:10; Ps. 119:68; 145:9). repentance. The act of turning from sin to Christ for forgiveness and salvation. See notes on 2 Cor. 7:9–11.

ROMANS—NOTE ON 2:5 hard. The English word "sclerosis" (as in arteriosclerosis, a hardening of the arteries) comes from this Greek word. But

here the danger is not physical, but spiritual hardness (Ezek. 36:26; Matt. 19:8; Mark 3:5; 6:52; 8:17; John 12:40; Heb. 3:8, 15; 4:7). impenitent heart. A refusal to repent (cf. Rom. 2:4) and accept God's pardon of sin through Jesus Christ. storing up wrath. To reject God's offer of forgiveness and cling to one's sin is to accumulate more of God's wrath and earn a severer judgment (see notes on Heb. 10:26–30; Rev. 20:12). day of wrath . . . judgment. Refers to the final judgment of wicked men that comes at the great white throne at the end of the Millennium (see notes on Rev. 20:11–15).

ROMANS—NOTE ON 2:6–10 See notes on v v. 1–16. Although Scripture everywhere teaches that salvation is not on the basis of works (see notes on 4:1– 4; Eph. 2:8), it consistently teaches that God's judgment is always on the basis of a person's deeds (Isa. 3:10–11; Jer. 17:10; John 5:28–29; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7–9; cf. Rom. 14:12). Paul describes the deeds of two distinct groups: the redeemed (Rom. 2:7, 10) and the unredeemed (v v. 8–9). The deeds of the redeemed are not the basis of their salvation but the evidence of it. They are not perfect and are prone to sin, but there is undeniable evidence of righteousness in their lives (see notes on James 2:14–20).

ROMANS—NOTE ON 2:7 eternal life. Not simply in duration, because even unbelievers will live forever (2 Thess. 1:9; Rev. 14:9–11), but also in quality (see note on John 17:3). Eternal life is a kind of life, the holy life of the eternal God given to believers.

ROMANS—NOTE ON 2:8 self-seeking. This word may have originally been used to describe a hireling or mercenary; someone who does what he does for money regardless of how his actions affect others. wrath. See note on 1:18.

ROMANS—NOTE ON 2:9 the Jew first. Just as the Jews were given the first opportunity to hear and respond to the gospel (1:16), they will be first to receive God's judgment if they refuse (cf. Amos 3:2). Israel will receive severer punishment because she was given greater light and blessing (see Rom. 9:3–4).

ROMANS—NOTE ON 2:11 partiality. Lit., "to receive a face," that is, to give consideration to someone simply because of his position, wealth, influence, popularity, or appearance. Because it is God's nature to be just, it is impossible for him to be anything but impartial (Acts 10:34; Gal. 2:6; Eph. 6:7–8; Col. 3:25; 1 Pet. 1:17).

ROMANS—NOTE ON 2:12 sinned without the law. The Gentiles who never had the opportunity to know God's moral law (Ex. 20:1ff.) will be judged on their disobedience in relationship to their limited knowledge (see notes on Rom. 1:19– 20). judged by the law. The Jews and many Gentiles who had access to God's moral law will be accountable for their greater knowledge (cf. Matt. 11:20–23; Heb. 6:4–6; 10:26–31).

ROMANS—NOTE ON 2:13 will be justified. See note on 3:24; cf. James 2:20–26.

ROMANS—NOTE ON 2:14 by nature do what the law requires. Without knowing the written law of God, people in pagan society generally value and attempt to practice its most basic tenets. This is normal for cultures instinctively (see note on v. 15) to value justice, honesty, compassion, and goodness toward others, reflecting the divine law written in the heart. law to themselves. Their practice of some good deeds and their aversion to some evil ones demonstrate an innate knowledge of God's law—a knowledge that will actually witness against them on the day of judgment.

ROMANS—NOTE ON 2:15 work of the law. Probably best understood as "the same works the Mosaic law prescribes." conscience. Lit., "with knowledge." That instinctive sense of right and wrong that produces guilt when violated. In addition to an innate awareness of God's law, men have a warning system that activates when they choose to ignore or disobey that law. Paul urges believers not to violate their own consciences or cause others to (13:5; 1 Cor. 8:7, 12; 10:25, 29; 2 Cor. 5:11; cf. Rom. 9:1; Acts 23:1; 24:16), because repeatedly ignoring the conscience's warnings desensitizes it and eventually silences it (1 Tim. 4:2). See 2 Cor. 1:12; 4:2.

ROMANS—NOTE ON 2:16 that day. See note on 2:5. my gospel. Not his own personal message, but the divinely-revealed message of Jesus Christ (see note on 1:1), which is "good news" in light of the bad news of judgment. secrets. This primarily refers to the motives that lie behind men's actions (1 Chron. 28:9; Ps. 139:1–3; Jer. 17:10; Matt. 6:4, 6, 18; cf. Luke 8:17; Heb. 4:12). by Christ Jesus. See note on John 5:23.

ROMANS—NOTE ON 2:17–29 Having shown that outwardly moral people—Jew and Gentiles alike—will stand condemned by God's judgment, Paul turns his argument exclusively to the Jews, God's covenant people. Neither their heritage (v. 17a), their knowledge (v v. 17b–24), nor their ceremonies, specifically

circumcision (v v. 25–29), will protect them from God's righteous judgment.

ROMANS—NOTE ON 2:17 Jew. Previously called Hebrews and Israelites, by the first century "Jew" had become the most common name for the descendants of Abraham through Isaac. "Jew" comes from "Judah" (meaning "praise"), one of the 12 tribes and the designation for the southern half of Solomon's kingdom after his death. From the time of the Babylonian captivity, the whole race bore this title. Their great heritage, however (cf. Gen. 12:3), became a source of pride and complacency (cf. Jonah 4:2; Mic. 3:11–12; Matt. 3:7–9; John 8:31–34, 40– 59), which led to judgment instead of "praise."

ROMANS—NOTE ON 2:19–20 the blind . . . foolish. Because they possessed the law, the Jews were confident that they were spiritually superior teachers: guides to blind pagans (cf. Matt. 23:24–28), light (cf. Isa. 42:6), wise in God's ways, and able to teach the immature (probably a reference to Gentile proselytes to Judaism).

ROMANS—NOTE ON 2:21–23 A series of questions designed to contrast most Jews' practice with what they knew and taught (cf. Ps. 50:16–20; Matt. 23:3–4; James 3:1).

ROMANS—NOTE ON 2:22 do you rob temples? May refer to fraudulently skimming funds from money given to the temple or withholding part of their temple tax or offerings (cf. Mal. 3:8–10). More likely, however, it refers to the common practice—in direct violation of God's command (Deut. 7:25)—of looting pagan temples and selling the idols and vessels for personal profit (cf. Acts 19:37) under the pretext of religion.

ROMANS—NOTE ON 2:24 it is written. Quoted from Isa. 52:5.

ROMANS—NOTE ON 2:25 circumcision. See note on Gen. 17:11. of value. As an act of obedience and a reminder of their covenant relationship to God (see notes on Gen. 17:9–14). uncircumcision. A Jew who continually transgressed God's law had no more of a saving relationship to God than an uncircumcised Gentile. The outward symbol was nothing without the inner reality.

ROMANS—NOTE ON 2:26 regarded as circumcision. God will regard the believing Gentile as favorably as a circumcised, believing Jew.

ROMANS—NOTE ON 2:27 A Gentile's humble obedience to the law should serve as

a stern rebuke to a Jew who, in spite of his great advantages, lives in disobedience.

ROMANS—NOTE ON 2:28 outwardly. This refers to physical descendants of Abraham who have been properly circumcised (cf. 9:6; Matt. 3:9).

ROMANS—NOTE ON 2:29 a Jew. A true child of God; the true spiritual descendant of Abraham (see 4:16; cf. Gal. 3:29). circumcision is . . . of the heart. The outward rite is of value only when it reflects the inner reality of a heart separated from sin unto God. Cf. Deut. 10:16; 30:6. Spirit . . . letter. Salvation results from the work of God's Spirit in the heart, not mere external efforts to conform to his law.

ROMANS—NOTE ON 3:2 oracles. This Greek word is logion, a diminutive form of the common NT word logos, which is normally translated "word." These are important sayings or messages, especially supernatural ones. Here Paul uses the word to encompass the entire OT—the Jews received the very words of the true God (Deut. 4:1–2; 6:1–2; cf. Mark 12:24; Luke 16:29; John 5:39). The Jews had a great advantage in having the OT, because it contained the truth about salvation (2 Tim. 3:15) and about the gospel in its basic form (Gal. 3:8). When Paul said "preach the word" (2 Tim. 4:2), he meant the "oracles of God" (1 Pet. 4:11) recorded in Scripture.

ROMANS—NOTE ON 3:3–4 Paul anticipated that Jewish readers would disagree with his statements that God has not guaranteed to fulfill his promises to every physical descendant of Abraham. They would argue that such teaching nullifies all the promises God made to the Jews in the OT. But his answer reflects both the explicit and implicit teaching of the OT; before any Jew, regardless of the purity of his lineage, can inherit the promises, he must come to repentance and faith (cf. 9:6–7; Isa. 55:6–7).

ROMANS—NOTE ON 3:3 the faithfulness of God. God will fulfill all the promises he made to the nation, even if individual Jews are not able to receive them because of their unbelief.

ROMANS—NOTE ON 3:4 every one . . . a liar. If all mankind were to agree that God had been unfaithful to his promises, it would only prove that all are liars and God is true. Cf. Titus 1:1. it is written. This is quoted from Ps. 51:4.

ROMANS—NOTE ON 3:5–8 Paul anticipates and answers the objection that his

teaching actually impugned the very holiness and purity of God's character (see note on 3:3–4).

ROMANS—NOTE ON 3:5 show the righteousness of God. See note on 1:17. By contrast, like a jeweler who displays a diamond on black velvet to make the stone appear even more beautiful. I speak in a human way. He is simply paraphrasing the weak, unbiblical logic of his opponents—the product of their natural, unregenerate minds.

ROMANS—NOTE ON 3:6 judge. A major theme of Scripture (Gen. 18:25; Ps. 50:6; 58:11; 94:2), here it probably refers to the great future day of judgment (see note on Rom. 2:5). Paul's point is that if God condoned sin, he would have no equitable, righteous basis for judgment.

ROMANS—NOTE ON 3:8 slanderously charge. Tragically, the apostle's gospel message of salvation by grace through faith alone had been perverted by his opponents who argued it provided not only a license to sin, but outright encouragement to do so (5:20; 6:1–2).

ROMANS—NOTE ON 3:9–20 Paul concludes his indictment of mankind with this summary: Jew and Gentile alike stand guilty before God (see note on 1:18– 3:20).

ROMANS—NOTE ON 3:9 Are we . . . better off? "We" probably refers to the Christians in Rome who will receive this letter. Christians do not have an intrinsically superior nature to all those Paul has shown to stand under God's condemnation. Greeks. See note on 1:14. under sin. Completely enslaved and dominated by sin.

ROMANS—NOTE ON 3:10–17 Paul strings together a series of OT quotations that indict the character (v v. 10–12), conversation (v v. 13–14), and conduct (v v. 15– 17) of all men. Nine times he uses words such as "none" and "all" to show the universality of human sin and rebellion.

ROMANS—NOTE ON 3:10–12 This is quoted from Ps. 14:1–3 and 53:1–3.

ROMANS—NOTE ON 3:10 as it is written. The common introduction to OT quotations (cf. 1:17; 2:24; 3:4; Matt. 4:4, 6–7, 10). The tense of the Greek verb stresses continuity and permanence, and implies its divine authority. None is righteous. Man is universally evil (cf. Ps. 14:1; see notes on Rom. 1:17).

ROMANS—NOTE ON 3:11 no one understands. Man is unable to comprehend the truth of God or grasp his standard of righteousness (see Ps. 14:2; 53:3; cf. 1 Cor. 2:14). Sadly, his spiritual ignorance does not result from a lack of opportunity (Rom. 1:19–20; 2:15), but is an expression of his depravity and rebellion (Eph. 4:18). no one seeks. See Ps. 14:2. This verse clearly implies that the world's false religions are fallen man's attempts to escape the true God—not to seek him. Man's natural tendency is to seek his own interests (cf. Phil. 2:21), but his only hope is for God to seek him (John 6:37, 44). It is only as a result of God's work in the heart that anyone seeks him (Ps. 16:8; Matt. 6:33).

ROMANS—NOTE ON 3:12 turned aside. See Ps. 14:3. This word basically means "to lean in the wrong direction." It was used to describe a soldier's running the wrong way, or deserting. All men are inclined to leave God's way and pursue their own (cf. Isa. 53:6). no one does good. See note on Rom. 3:10.

ROMANS—NOTE ON 3:13 open grave. See Ps. 5:9. Graves were sealed not only to show respect for the deceased, but to hide the sight and stench of the body's decay. As an unsealed grave allows those who pass to see and smell what is inside, the unregenerate person's open throat—that is, the foul words that come from it—reveal the decay of his heart (cf. Prov. 10:31–32; 15:2, 28; Jer. 17:9; Matt. 12:34–35; 15:18; James 3:1–12). asps. See Ps. 140:3; cf. Matt. 3:7 and 12:34.

ROMANS—NOTE ON 3:14 curses. This is quoted from Ps. 10:7. It refers to wanting the worst for someone and publicly expressing that desire in caustic, derisive language. bitterness. The open, public expression of emotional hostility against one's enemy (cf. Ps. 64:3–4).

ROMANS—NOTE ON 3:15–17 This is quoted from Isa. 59:7–8.

ROMANS—NOTE ON 3:16 ruin and misery. Man damages and destroys everything he touches, leaving a trail of pain and suffering in his wake.

ROMANS—NOTE ON 3:17 way of peace. Not the lack of an inner sense of peace, but man's tendency toward strife and conflict, whether between individuals or nations (cf. Jer. 6:14).

ROMANS—NOTE ON 3:18 no fear of God. See Ps. 36:1. Man's true spiritual condition is nowhere more clearly seen than in the absence of a proper submission to and reverence for God. Biblical fear for God consists of: 1) awe of

his greatness and glory, and 2) dread of the results of violating that holy nature (see note on Prov. 1:7; cf. Prov. 9:10; 16:6; Acts 5:1–11; 1 Cor. 11:30).

ROMANS—NOTE ON 3:19 those . . . under the law. Every unredeemed human being. Jews received the written law through Moses (3:2), and Gentiles have the works of the law written on their hearts (2:15), so that both groups are accountable to God. every mouth . . . stopped . . . accountable. There is no defense against the guilty verdict God pronounces on the entire human race.

ROMANS—NOTE ON 3:20 works of the law. Doing perfectly what God's moral law requires is impossible, so that every person is cursed by that inability (see notes on Gal. 3:10, 13). justified. See note on Rom. 3:24. through the law comes knowledge of sin. The law makes sin known, but can't save. See note on 7:7.

ROMANS—NOTE ON 3:21–5:21 Having conclusively proved the universal sinfulness of man and his need for righteousness (1:18–3:20), Paul develops the theme he introduced in 1:17, i.e., God has graciously provided a righteousness that comes from him on the basis of faith alone (3:21–5:21).

ROMANS—NOTE ON 3:21 But now. Not a reference to time, but a change in the flow of the apostle's argument. Having shown the impossibility of gaining righteousness by human effort, he turns to explain the righteousness that God himself has provided. apart from the law. Entirely apart from obedience to any law (4:15; Gal. 2:16; 3:10–11; 5:1–2, 6; Eph. 2:8–9; cf. Phil. 3:9; 2 Tim. 1:9; Titus 3:5). righteousness. See note on Rom. 1:17. This righteousness is unique: 1) God is its source (Isa. 45:8); 2) it fulfills both the penalty and precept of God's law. Christ's death as a substitute pays the penalty exacted on those who failed to keep God's law, and his perfect obedience to every requirement of God's law fulfills God's demand for comprehensive righteousness (2 Cor. 5:21; 1 Pet. 2:24; cf. Heb. 9:28); and 3) because God's righteousness is eternal (Ps. 119:142; Isa. 51:8; Dan. 9:24), the one who receives it from him enjoys it forever. the Law and the Prophets bear witness. See note on Rom. 1:2.

ROMANS—NOTE ON 3:22 through faith . . . all who believe. See note on 1:16.

ROMANS—NOTE ON 3:22–23 there is no distinction . . . glory of God. A parenthetical comment explaining that God can bestow his righteousness on all who believe, Jew or Gentile, because all people—without distinction—fail

miserably to live up to the divine standard.

ROMANS—NOTE ON 3:23 all have sinned. Paul has already made this case (1:18– 3:20).

ROMANS—NOTE ON 3:24 justified. This verb, and related words from the same Greek root (e.g., justification), occur some 30 times in Romans and are concentrated in 2:13–5:1. This legal or forensic term comes from the Greek word for "righteous" and means "to declare righteous." This verdict includes: pardon from the guilt and penalty of sin, and the imputation of Christ's righteousness to the believer's account, which provides for the positive righteousness man needs to be accepted by God. God declares a sinner righteous solely on the basis of the merits of Christ's righteousness. God imputed a believer's sin to Christ's account in his sacrificial death (Isa. 53:4–5; 1 Pet. 2:24), and he imputes Christ's perfect obedience to God's law to Christians (cf. Rom. 5:19; 1 Cor. 1:30; see notes on 2 Cor. 5:21; Phil. 3:9). The sinner receives this gift of God's grace by faith alone (Rom. 3:22, 25; see notes on 4:1–25). Sanctification, the work of God by which he makes righteous those whom he has already justified, is distinct from justification but without exception, always follows it (8:30). by his grace as a gift. Justification is a gracious gift God extends to the repentant, believing sinner, wholly apart from human merit or work (see note on 1:5). redemption. The imagery behind this Greek word comes from the ancient slave market. It meant paying the necessary ransom to obtain the prisoner or slave's release. The only adequate payment to redeem sinners from sin's slavery and its deserved punishment was "in Christ Jesus" (1 Tim. 2:6; 1 Pet. 1:18–19), and was paid to God to satisfy his justice.

ROMANS—NOTE ON 3:25 whom God put forward. This great sacrifice was not accomplished in secret, but God publicly displayed his Son on Calvary for all to see. propitiation. Crucial to the significance of Christ's sacrifice, this word carries the idea of appeasement or satisfaction—in this case Christ's violent death satisfied the offended holiness and wrath of God against those for whom Christ died (Isa. 53:11; Col. 2:11–14). The Hebrew equivalent of this word was used to describe the mercy seat—the cover to the ark of the covenant—where the high priest sprinkled the blood of the slaughtered animal on the Day of Atonement to make atonement for the sins of the people. In pagan religions, it is the worshiper not the god who is responsible to appease the wrath of the offended deity. But in reality, man is incapable of satisfying God's justice apart from Christ, except by spending eternity in hell. Cf. 1 John 2:2. by faith. See

note on Rom. 1:16. forbearance. See note on 2:4. passed over former sins. This means neither indifference nor remission. God's justice demands that every sin and sinner be punished. God would have been just, when Adam and Eve sinned, to destroy them, and with them, the entire human race. But in his goodness and forbearance (see 2:4), he withheld his judgment for a certain period of time (cf. Ps. 78:38–39; Acts 17:30–31; 2 Pet. 3:9).

ROMANS—NOTE ON 3:26 show his righteousness. Through the incarnation, sinless life, and substitutionary death of Christ. just and the justifier. The wisdom of God's plan allowed him to punish Jesus in the place of sinners and thereby justify those who are guilty without compromising his justice.

ROMANS—NOTE ON 3:27 what becomes of our boasting? Cf. 4:1–2 and 1 Cor. 1:26–29.

ROMANS—NOTE ON 3:28 justified by faith. See note on v. 24. Paul's clear meaning is that a person is justified on the basis of faith alone (cf. 4:3–5; see note on James 2:21). works of the law. See note on Rom. 3:20.

ROMANS—NOTE ON 3:29 God of Gentiles. There is only one true God (cf. 1 Cor. 8:5–6).

ROMANS—NOTE ON 3:31 Knowing he would be accused of antinomianism (being against the law) for arguing that a man was justified apart from keeping the law, Paul introduced here the defense he later developed in chs. 6–7. by this faith . . . we uphold the law. Salvation by grace through faith does not denigrate the law, but underscores its true importance: 1) by providing a payment for the penalty of death, which the law required for failing to keep it; 2) by fulfilling the law's original purpose, which is to serve as a tutor to show mankind's utter inability to obey God's righteous demands and to drive people to Christ (Gal. 3:24); and 3) by giving believers the capacity to obey it (Rom. 8:3–4).

ROMANS—NOTE ON 4:1 Abraham, our forefather. Paul uses the model of Abraham to prove justification by faith alone because the Jews held him up as the supreme example of a righteous man (John 8:39), and because it clearly showed that Judaism with its works-righteousness had deviated from the faith of the Jews' patriarchal ancestors. In a spiritual sense, Abraham was the forerunner of the primarily Gentile church in Rome as well (see notes on Rom. 1:13; 4:11, 16; cf. Gal. 3:6–7).

ROMANS—NOTE ON 4:2 justified by works. Declared righteous on the basis of human effort (see note on 3:24). boast. If Abraham's own works had been the basis of his justification, he would have had every right to boast in God's presence. That makes the hypothetical premise of 4:2 unthinkable (Eph. 2:8–9; 1 Cor. 1:29).

ROMANS—NOTE ON 4:3 A quotation of Gen. 15:6, one of the clearest statements in all Scripture about justification (see note on Rom. 3:24). believed. Abraham was a man of faith (see note on 1:16; cf. 4:18–21; Gal. 3:6–7, 9; Heb. 11:8–10). But faith is not a meritorious work. It is never the ground of justification—it is simply the channel through which it is received and it, too, is a gift. See note on Eph. 2:8. counted. Cf. Rom. 4:5–6, 8–11, 22–24. Used in both financial and legal settings, this Greek word, which occurs nine times in ch. 4 alone, means to take something that belongs to someone and credit it to another's account. It is a one-sided transaction—Abraham did nothing to accumulate it; God simply credited it to him. God took his own righteousness and credited it to Abraham as if it were actually his. This God did because Abraham believed in him (see note on Gen. 15:6). righteousness. See notes on Rom. 1:17 and 3:21.

ROMANS—NOTE ON 4:4–5 Broadening his argument from Abraham to all men, the apostle here makes it clear that the forensic act of declaring a person righteous is completely apart from any kind of human work. If salvation were on the basis of one's own effort, God would owe salvation as a debt—but salvation is always a sovereignly given gift of God's grace (3:24; Eph. 2:8–9) to those who believe (cf. Rom. 1:16). Since faith is contrasted with work, faith must mean the end of any attempt to earn God's favor through personal merit.

ROMANS—NOTE ON 4:5 justifies the ungodly. Only those who relinquish all claims to goodness and acknowledge they are ungodly are candidates for justification (cf. Luke 5:32). counted. See note on Rom. 4:3.

ROMANS—NOTE ON 4:6–8 Paul turns for support of his argument to Ps. 32:1–2, a penitential psalm written by David after his adultery with Bathsheba and his murder of her husband (2 Sam. 11). In spite of the enormity of his sin and the utter absence of personal merit, David knew the blessing of imputed righteousness.

ROMANS—NOTE ON 4:9–12 Paul anticipated what his Jewish readers would be thinking: If Abraham was justified by his faith alone, why did God command

him and his descendants to be circumcised? His response not only answers those concerned with circumcision, but the millions who still cling to some other kind of religious ceremony or activity as their basis for righteousness. See notes on Gen. 15:6.

ROMANS—NOTE ON 4:9 circumcised. This refers to Jews (see notes on Gen. 17:11–14; cf. Acts 15:19–29; Rom. 2:25–29; 4:11; Gal. 5:1–4; 6:12; Phil. 3:2–5). uncircumcised. All Gentiles (see notes on Rom. 2:25–29).

ROMANS—NOTE ON 4:10 not after, but before he was circumcised. The chronology of Genesis proves Paul's case. Abraham was 86 when Ishmael was born (Gen. 16:16), and Abraham was 99 when he was circumcised. But God declared him righteous before Ishmael had even been conceived (Gen. 15:6; 16:2–4)—at least 14 years before Abraham's circumcision.

ROMANS—NOTE ON 4:11–12 the father of the circumcised. Racially, Abraham is the father of all Jews (circumcised); spiritually, he is the father of both believing Jews (v. 12) and believing Gentiles (uncircumcised; v. 11). Cf. 4:16 and Gal. 3:29.

ROMANS—NOTE ON 4:11 sign. This indicates man's need for spiritual cleansing (cf. 2:28–29; Jer. 4:3–4; 9:24–26) and of the covenant relationship between God and his people (see note on Gen. 17:11). seal. An outward demonstration of the righteousness God had credited to him by faith.

ROMANS—NOTE ON 4:13–15 Just as Abraham was not justified by the rite of circumcision (v v. 9–12), neither was he justified by keeping the Mosaic law (v v. 13–15).

ROMANS—NOTE ON 4:13 promise . . . heir of the world. This refers to Christ and is the essence of the covenant God made with Abraham and his descendants (see notes on Gen. 12:3; cf. Gen. 15:5; 18:18; 22:18). The final provision of that covenant was that through Abraham's descendants all the world would be blessed (Gen. 12:3). Paul argues that "his descendants" refers specifically to Christ and that this promise really constituted the gospel (Gal. 3:8, 16; cf. John 8:56). All believers, by being in Christ, become heirs of the promise (Gal. 3:29; cf. 1 Cor. 3:21–23). not . . . through the law. That is, not as a result of Abraham's keeping the law. righteousness of faith. Righteousness received from God by faith (see note on Rom. 1:17).

ROMANS—NOTE ON 4:14 adherents of the law. If only those who perfectly keep the law—an impossibility—receive the promise, faith has no value. promise is void. Making a promise contingent on an impossible condition nullifies the promise (see note on v. 13).

ROMANS—NOTE ON 4:15 law brings wrath. By exposing man's sinfulness (cf. 7:7–11; Gal. 3:19, 24).

ROMANS—NOTE ON 4:16 on faith. Justification is through faith alone (see notes on Rom. 1:16–17 and 3:24). may rest on grace. But the power of justification is God's great grace (see note on 1:5), not man's faith. promise. See note on 4:13. the adherent of the law. Believing Jews. one who shares the faith of Abraham. Believing Gentiles. father of us all. See note on 4:11.

ROMANS—NOTE ON 4:17 as it is written. Quoted from Gen. 17:5. gives life to the dead. Abraham had experienced this firsthand (Heb. 11:11–12; cf. Rom. 4:19). calls into existence the things that do not exist. This is another reference to the forensic nature of justification. God can declare believing sinners to be righteous even though they are not, by imputing his righteousness to them, just as God made or declared Jesus "sin" and punished him, though he was not a sinner. Those whom he justifies, he will conform to the image of his Son (Rom. 8:29–30).

ROMANS—NOTE ON 4:18–25 Having shown that justification is through faith, not works (v v. 1–8), and that it is by grace, not the keeping of law (v v. 9–17), Paul now concludes by showing that it results from divine power, not human effort (v v. 18–25).

ROMANS—NOTE ON 4:18 hope . . . against hope. From the human perspective, it seemed impossible (cf. v. 19). Cf. Gen. 17:5. as he had been told. Quoted from Gen. 15:5.

ROMANS—NOTE ON 4:19 weaken in faith. When doubt erodes one's confidence in God's word. the barrenness of Sarah's womb. She was only 10 years younger than Abraham (Gen. 17:17), 90 years old (well past childbearing age), when they received the promise of Isaac.

ROMANS—NOTE ON 4:20 the promise. Of the birth of a son (Gen. 15:4; 17:16; 18:10). gave glory to God. Believing God affirms his existence and character and thus gives him glory (cf. Heb. 11:6; 1 John 5:10).

ROMANS—NOTE ON 4:22 That is why. Because of his genuine faith (see Gen. 15:6).

ROMANS—NOTE ON 4:23 not . . . for his sake alone. All Scripture has universal application (cf. 15:4; 2 Tim. 3:16–17), and Abraham's experience is no exception. If Abraham was justified by faith, then all others are justified on the same basis.

ROMANS—NOTE ON 4:25 A paraphrase of the lxx (Greek translation of the OT) rendering of Isa. 53:12. Perhaps these words were adapted to and quoted from an early Christian confession or hymn. delivered up. I.e., crucified. for our justification. The resurrection provided proof that God had accepted the sacrifice of his Son and would be able to be just and yet justify the ungodly.

ROMANS—NOTE ON 5:1–11 Paul completed his case that God justifies sinners on the basis of faith alone, and he turned his pen to counter the notion that although believers receive salvation by faith, they will preserve it by good works. He argues that they are bound eternally to Jesus Christ, preserved by his power and not by human effort (cf. Isa. 11:5; Ps. 36:5; Lam. 3:23; Eph. 1:18–20; 2 Tim. 2:13; Heb. 10:23). For the Christian, the evidences of that eternal tie are: 1) his peace with God (Rom. 5:1); 2) his standing in grace (v. 2a); 3) his hope of glory (v v. 2b–5a); 4) his receiving of divine love (v v. 5b–8); 5) his certain escape of divine wrath (v v. 9–10); and 6) his joy in the Lord (v. 11).

ROMANS—NOTE ON 5:1 have been justified. The Greek construction—and its English translation—underscores that justification is a one-time legal declaration with continuing results (see note on 3:24), not an ongoing process. peace with God. Not a subjective, internal sense of calm and serenity, but an external, objective reality. God has declared himself to be at war with every human being because of man's sinful rebellion against him and his laws (5:10; cf. 1:18; 8:7; Ex. 22:24; Deut. 32:21–22; Ps. 7:11; John 3:36; Eph. 5:6). But the first great result of justification is that the sinner's war with God is ended forever (Col. 1:21–22). Scripture refers to the end of this conflict as a person's being reconciled to God (Rom. 5:10–11; 2 Cor. 5:18–20).

ROMANS—NOTE ON 5:2 obtained access. This refers to the believer's access to God through Jesus Christ. What was unthinkable to the OT Jew (cf. Ex. 19:9, 20, 21; 28:35) is now available to all who come (Jer. 32:38, 40; Heb. 4:16; 10:19– 22; cf. Matt. 27:51). stand. This refers to the permanent, secure position

believers enjoy in God's grace (cf. Rom. 5:10; 8:31–34; John 6:37; Phil. 1:6; 2 Tim. 1:12; Jude 24). hope of the glory of God. Unlike the English word "hope," the NT word contains no uncertainty; it speaks of something that is certain, but not yet realized. The believer's ultimate destiny is to share in the very glory of God (Rom. 8:29–30; John 17:22; 2 Cor. 3:18; Phil. 3:20–21; 1 John 3:1–2), and that hope will be realized because Christ himself secures it (1 Tim. 1:1). Without the clear and certain promises of the word of God, the believer would have no basis for hope (Rom. 15:4; Ps. 119:81, 114; Eph. 2:12; cf. Jer. 14:8).

ROMANS—NOTE ON 5:3 sufferings. A word used for pressure, like that of a press squeezing the fluid from olives or grapes. Here they are not the normal pressures of living (cf. 8:35), but the inevitable troubles that come to followers of Christ because of their relationship with him (Matt. 5:10–12; John 15:20; 2 Cor. 4:17; 1 Thess. 3:3; 2 Tim. 3:12; 1 Pet. 4:19). Such difficulties produce rich spiritual benefits (Rom. 5:3–4). endurance. Sometimes translated "patience," this word refers to perseverance, the ability to remain under tremendous weight and pressure without succumbing (Rom. 15:5; Col. 1:22–23; 2 Thess. 1:4; Rev. 14:12).

ROMANS—NOTE ON 5:4 character. The Greek word simply means "proof." It was used of testing metals to determine their purity. Here the proof is Christian character (cf. James 1:12). Christians can glory in tribulations because of what those troubles produce.

ROMANS—NOTE ON 5:5 God's love . . . poured into. God's love for us (cf. v. 8) has been lavishly poured out to the point of overflowing within our hearts. Paul moves from the objective aspects of our security in Christ to the internal, more subjective. God has implanted within our hearts evidence that we belong to him in that we love the One who first loved us (1 Cor. 16:22; cf. Gal. 5:22; Eph. 3:14–19; 1 John 4:7–10). Spirit who has been given. A marvelous testimony to God's love for us (Rom. 8:9, 14, 16–17; John 7:38–39; 1 Cor. 6:19–20; 12:13; Eph. 1:18).

ROMANS—NOTE ON 5:6 weak. Unregenerate sinners are spiritually dead and incapable of doing anything to help themselves (John 6:44; Eph. 2:1). at the right time. At the moment God had chosen (cf. Gal. 4:4). Christ died for the ungodly. God's love for his own is unwavering because it is not based on how lovable we are, but on the constancy of his own character; God's supreme act of love came when we were at our most undesirable (cf. Matt. 5:46).

ROMANS—NOTE ON 5:7 righteous person . . . good person. As uncommon as such a sacrifice is, Paul's point is that we were neither of these persons—yet Christ sacrificed himself for us.

ROMANS—NOTE ON 5:9 justified. See note on 3:24. by his blood. Through his violent, substitutionary death. References to the blood of the Savior include the reality that he bled in his death (a necessity to fulfill the OT imagery of sacrifice), but are not limited to the fluid itself. NT writers also use the term "blood" as a graphic way to describe violent death (see Matt. 23:30, 35; 27:4–8, 24–25; John 6:53–56; Acts 5:28; 20:26). References to the Savior's blood are not simply pointing to the fluid, but at his death and entire atoning work (cf. Rom. 3:25; Eph. 1:7; 2:13; Col. 1:14, 20; Heb. 9:12; 10:19; 13:12; 1 Pet. 1:2, 19; 1 John 1:7; Rev. 1:5). much more. What Paul is about to say is even more amazing and wonderful. wrath. See note on Rom. 1:18. Christ bore the full fury of God's wrath in the believing sinner's place, and there is none left for him (see 8:1; 1 Thess. 1:10; 5:9).

ROMANS—NOTE ON 5:10 saved by his life. When we were God's enemies, Christ was able by his death to reconcile us to God. Certainly now that we are God's children, the Savior can keep us by his living power.

ROMANS—NOTE ON 5:11 reconciliation. This is between God and sinners. See notes on 2 Cor. 5:18–20.

ROMANS—NOTE ON 5:12–21 In one of the most enigmatic passages in the entire book, Paul sets out to show how one man's death can provide salvation for many. To prove his point, he uses Adam to establish the principle that it is possible for one man's actions to inexorably affect many other people.

ROMANS—NOTE ON 5:12 just as sin came. Not a particular sin, but the inherent propensity to sin entered the human realm; men became sinners by nature. Adam passed to all his descendants the inherent sinful nature he possessed because of his first disobedience. That nature is present from the moment of conception (Ps. 51:5), making it impossible for man to live in a way that pleases God. Satan, the father of sin (1 John 3:8), first brought temptation to Adam and Eve (Gen. 3:1– 7). through one man. When Adam sinned, all mankind sinned in his loins (Rom. 5:18; cf. Heb. 7:7–10). Since his sin transformed his inner nature and brought spiritual death and depravity, that sinful nature would be passed on seminally to his posterity as well (Ps. 51:5). death. Adam was not originally

subject to death, but through his sin it became a grim certainty for him and his posterity. Death has three distinct manifestations: 1) spiritual death or separation from God (cf. Eph. 2:1–2; 4:18); 2) physical death (Heb. 9:27); and 3) eternal death (also called the second death), which includes not only eternal separation from God, but eternal torment in the lake of fire (Rev. 20:11–15). because all sinned. Because all humanity existed in the loins of Adam, and have through procreation inherited his fallenness and depravity, it can be said that all sinned in him. Therefore, humans are not sinners because they sin, but rather they sin because they are sinners.

ROMANS—NOTE ON 5:13 sin is not counted. See note on 2 Cor. 5:19. Though all men were regarded as sinners (Rom. 5:12), because there was no explicit list of commands, there was no strict accounting of their specific points of violation. where there is no law. The period from Adam to Moses, when God had not yet given the Mosaic law.

ROMANS—NOTE ON 5:14 Yet death reigned. But even without the law, death was universal. All men from Adam to Moses were subject to death, not because of their sinful acts against the Mosaic law (which they did not yet have), but because of their own inherited sinful nature. sinning . . . not like . . . of Adam. Those who had no specific revelation as did Adam (Gen. 2:16–17) or those who had the Mosaic law (cf. Rom. 5:13), but nevertheless sinned against the holiness of God, i.e., those who "sinned without the law" (2:12). a type of the one . . . to come. Both Adam and Christ were similar in that their acts affected many others. This phrase serves as transition from the apostle's discussion of the transference of Adam's sin to the crediting of Christ's righteousness.

ROMANS—NOTE ON 5:15–21 In this passage Paul explores the contrasts between the condemning act of Adam and the redemptive act of Christ. They were different in their effectiveness (v. 15), their extent (v. 16), their efficacy (v. 17), their essence (v v. 18–19), and their energy (v v. 20–21).

ROMANS—NOTE ON 5:15 many died. Paul uses the word "many" with two distinct meanings in v. 15, just as he will the word "all" in v. 18. He has already established that all men, without exception, bear the guilt of sin and are therefore subject to death (see notes on v. 12). So the "many" who die must refer to all Adam's descendants. much more. Christ's one act of redemption was immeasurably greater than Adam's one act of condemnation.

ROMANS—NOTE ON 5:16 the free gift. Salvation by grace. judgment following one trespass. See notes on v. 12. condemnation. The divine guilty verdict; the opposite of justification. many trespasses. Adam brought upon all men the condemnation for only one offense—his willful act of disobedience. Christ, however, delivers the elect from the condemnation of many offenses. justification. See note on 3:24.

ROMANS—NOTE ON 5:17 death reigned. Adam's sin brought universal death— exactly opposite the result he expected and Satan had promised: "you will be like God" (Gen. 3:5). Christ's sacrifice brought salvation to those who believe. gift of righteousness. See notes on Rom. 1:17 and 3:24; see also 2 Cor. 5:21 and Phil. 3:8–9. reign in life. Unlike Adam's act, Christ's act has—and will— accomplish exactly what he intended (cf. Phil. 1:6), i.e., spiritual life (cf. Eph. 2:5).

ROMANS—NOTE ON 5:18–19 Summaries of the analogy of Adam and Christ.

ROMANS—NOTE ON 5:18 condemnation. See note on v. 16. one act of righteousness. Not a reference to a single event, but generally to Christ's obedience (cf. v. 19; Luke 2:49; John 4:34; 5:30; 6:38), culminating in the greatest demonstration of that obedience, death on a cross (Phil. 2:8). justification . . . for all men. This cannot mean that all men will be saved; salvation is only for those who exercise faith in Jesus Christ (cf. Rom. 1:16–17; 3:22, 28; 4:5, 13). Rather, like the word "many" in 5:15, Paul is using "all" with two different meanings for the sake of parallelism, a common practice in the Hebrew OT.

ROMANS—NOTE ON 5:19 made righteous. This expression probably refers to one's legal status before God and not an actual change in character, since Paul is contrasting justification and condemnation throughout this passage, and he has not yet introduced the doctrine of sanctification (chs. 6–8) which deals with the actual transformation of the sinner as a result of redemption.

ROMANS—NOTE ON 5:20 the law came in. Cf. Gal. 3:19. Although the Mosaic law is not flawed (Rom. 7:12), its presence caused man's sin to increase (cf. 7:8– 11). Thus it made men more aware of their own sinfulness and inability to keep God's perfect standard (7:7; Gal. 3:21–22), and it served as a tutor to drive them to Christ (Gal. 3:24).

ROMANS—NOTE ON 5:21 This is the final summary of the analogy of Adam and Christ.

ROMANS—NOTE ON 6:1–8:39 Paul moves from demonstrating the doctrine of justification, which is God's declaring the believing sinner righteous (3:20– 5:21), to demonstrating the practical ramifications of salvation on those who have been justified. He specifically discusses the doctrine of sanctification, which is God's producing actual righteousness in the believer (6:1–8:39).

ROMANS—NOTE ON 6:1–10 He begins his lesson on sanctification by arguing that in spite of their past, all whom God has justified will experience personal holiness (cf. 1 Cor. 6:9–11a; 1 Tim. 1:12–13).

ROMANS—NOTE ON 6:1 Are we to continue in sin . . . ? Because of his past Pharisaic experience, Paul was able to anticipate the major objections of his critics. He had already alluded to this criticism, that by preaching a justification based solely on the free grace of God, he was encouraging people to sin (cf. 3:5, 6, 8).

ROMANS—NOTE ON 6:2 By no means! Used 14 times in Paul's epistles (10 in Romans: 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11), this expression is the strongest Greek idiom for repudiating a statement, and it contains a sense of outrage that anyone would ever think the statement was true. we . . . died to sin. Not a reference to the believer's ongoing daily struggle with sin, but to a onetime event completed in the past. Because we are "in Christ" (6:11; 8:1), and he died in our place (5:6–8), we are counted dead with him. This is the fundamental premise of ch. 6, and Paul spends the remainder of the chapter explaining and supporting it.

ROMANS—NOTE ON 6:3 baptized into Christ Jesus. This does not refer to water baptism. Paul is actually using the word "baptized" in a metaphorical sense, as we might in saying someone was immersed in his work, or underwent his baptism of fire when experiencing some trouble. All Christians have, by placing saving faith in him, been spiritually immersed into the person of Christ, that is, united and identified with him (cf. 1 Cor. 6:17; 10:2; Gal. 3:27; 1 Pet. 3:21; 1 John 1:3; see note on Acts 2:38). Certainly water baptism pictures this reality, which is the purpose—to show the transformation of the justified. into his death. This means that immersion or identification is specifically with Christ's death and resurrection, as the apostle will explain (see Rom. 6:4–7).

ROMANS—NOTE ON 6:4 buried . . . with him. Since we are united by faith with him, as baptism symbolizes, his death and burial become ours. newness of life. This is true if, in Christ, we died and were buried with him, we have also been united with him in his resurrection. There is a new quality and character to our lives, a new principle of life. This speaks of the believer's regeneration (cf. Ezek. 36:26; 2 Cor. 5:17; Gal. 6:15; Eph. 4:24). Whereas sin describes the old life, righteousness describes the new.

ROMANS—NOTE ON 6:6 our old self. A believer's unregenerate self. The Greek word for "old" does not refer to something old in years but to something that is worn out and useless. Our old self died with Christ, and the life we now enjoy is a new divinely-given life that is the life of Christ himself (cf. Gal. 2:20). We have been removed from the unregenerate self's presence and control, so we should not follow the remaining memories of its old sinful ways as if we were still under its evil influence (see notes on Eph. 4:20–24; Gal. 5:24; Col. 3:9–10). body of sin. Essentially synonymous with "our old self." Paul uses the terms "body" and "flesh" to refer to sinful propensities that are intertwined with physical weaknesses and pleasures (e.g., Rom. 8:10–11, 13, 23). Although the old self is dead, sin retains a foothold in our temporal flesh or our unredeemed humanness, with its corrupted desires (7:14–24). The believer does not have two competing natures, the old and the new; but one new nature that is still incarcerated in unredeemed flesh (see note on 6:12). But the term "flesh" is not equivalent to the physical body, which can be an instrument of holiness (v. 19; 12:1; 1 Cor. 6:20). brought to nothing. Rendered powerless or inoperative.

ROMANS—NOTE ON 6:7 has died. Through his union with Christ (see note on v. 3). free from sin. No longer under its domination and control.

ROMANS—NOTE ON 6:8 we will also live with him. The context suggests that Paul means not only that believers will live in the presence of Christ for eternity, but also that all who have died with Christ, which is true of all believers, will live a life here that is fully consistent with his holiness.

ROMANS—NOTE ON 6:9 dominion. Control or domination. Cf. v v. 11–12.

ROMANS—NOTE ON 6:10 he died to sin. Christ died to sin in two senses: 1) in regard to sin's penalty—he met its legal demands upon the sinner; and 2) in regard to sin's power—forever breaking its power over those who belong to him. And his death will never need repeating (Heb. 7:26–27; 9:12, 28; 10:10; cf. 1

Pet. 3:18). Paul's point is that believers have died to sin in the same way. he lives to God. For God's glory.

ROMANS—NOTE ON 6:11–14 Paul addresses the logical conclusion of his readers: If the old self is dead, why is there continually a struggle with sin and how can the new self become dominant (see also 7:1–25)? His exhortation is contained in two key words: "consider" (6:11b–12) and "present" (v v. 13–14).

ROMANS—NOTE ON 6:11 So. This implies the importance of his readers' knowing what he just explained. Without that foundation, what he is about to teach will not make sense. Scripture always identifies knowledge as the foundation for one's practice (cf. Col. 3:10). consider. This word was often used metaphorically to refer to having an absolute, unreserved confidence in what one's mind knows to be true—the kind of heartfelt confidence that affects his actions and decisions. Paul is not referring to mind games in which we trick ourselves into thinking a certain way. Rather he is urging us to embrace by faith what God has revealed to be true. dead to sin. See Rom. 6:2–7. in Christ. Paul's favorite expression of our union with Christ. This is its first occurrence in Romans (cf. Eph. 1:3–14).

ROMANS—NOTE ON 6:12 mortal body. The only remaining repository where sin finds the believer vulnerable. The brain and its thinking processes are part of the body and thus tempt our souls with its sinful lusts (see note on v. 6; cf. 8:22–23; 1 Cor. 15:53; 1 Pet. 2:9–11).

ROMANS—NOTE ON 6:13 present. Refers to a decision of the will. Before sin can have power over a believer, it must first pass through his will (cf. Phil. 2:12–13). members. The parts of the physical body, the headquarters from which sin operates in the believer (Rom. 7:18, 22–25; cf. 12:1; 1 Cor. 9:27). instruments for unrighteousness. Tools for accomplishing that which violates God's holy will and law.

ROMANS—NOTE ON 6:14 sin will have no dominion over you. Sin must be able to exercise control in our bodies or Paul's admonition becomes unnecessary (v. 13). But sin does not have to reign there; so the apostle expresses his confidence that those who are Christ's will not allow it to. not under law but under grace. This does not mean God has abrogated his moral law (3:31; cf. Matt. 5:17–19). The law is good, holy, and righteous (Rom. 7:12; cf. 1 Tim. 1:8), but it cannot be kept, so it curses. Since it cannot assist anyone to keep God's moral standard (cf. Rom. 7:7–11), it can only show the standard and thus rebuke and condemn those

who fail to keep it. But the believer is no longer under the law as a condition of acceptance with God—an impossible condition to meet and one designed only to show man his sinfulness (see notes on 3:19–20; cf. Gal. 3:10–13)—but under grace, which enables him to truly fulfill the law's righteous requirements (Rom. 7:6; 8:3–4). Chapter 7 is Paul's complete commentary on this crucial expression.

ROMANS—NOTE ON 6:15–23 This section continues Paul's discussion of sanctification by reminding his readers of their past slavery to sin and their new slavery to righteousness. He wants them to live in submission to their new master, Jesus Christ, and not to be entangled again with the sins that characterized their old life, sins which no longer have any claim over them.

ROMANS—NOTE ON 6:15 Are we to sin . . . ? Cf. 3:5–6, 8; 6:1. not under law but under grace. See note on v. 14.

ROMANS—NOTE ON 6:17 standard of teaching . . . committed. In the Greek "standard" is a word for a mold such as a craftsman would use to cast molten metal. Paul's point is that God pours his new children into the mold of divine truth (12:2; cf. Titus 2:1). New believers have an innate and compelling desire to know and obey God's Word (1 Pet. 2:2).

ROMANS—NOTE ON 6:18 having been set free. See note on v. 2. slaves of righteousness. See v. 16.

ROMANS—NOTE ON 6:19 human terms . . . natural limitations. Paul's use of the master/slave analogy was an accommodation to their humanness and their difficulty in grasping divine truth. your members. See note on v. 13. more lawlessness. Like a vicious animal, sin's appetite only grows when it is fed (Gen. 4:7).

ROMANS—NOTE ON 6:22 set free from sin. See note on v. 2. have become slaves of God. Paul describes a doulos/slave salvation relationship to one's kupios/Lord who redeemed him. The doulos word group (used over 160 times in the NT) should always be translated with the sense of "slave" and never "servant" or "bondservant," which would be foreign to the first-century intent of doulos, which conveyed at least five comprehensive ideas: 1) absolute obedience (Matt. 8:5–9; Luke 7:2–10); 2) compulsory obedience (Luke 6:46); 3) consistent obedience (John 13:16); 4) exclusive obedience (Matt. 6:24); and 5) loyal obedience (Matt. 10:24; John 15:20). Doulos is always employed in the context

of being owned by, belonging to, and being wholly subordinate to one's master. Christ is the supreme example, being both a slave (Phil. 2:7) and Lord (Phil. 2:11). The Lordship of Christ in authentic salvation (both inauguration and continuation) comes across clearly in texts such as Rom. 10:9 (see note there and Col. 2:6. The Savior possesses sovereign authority over those whom he has saved; the redeemed by virtue of their salvation are obliged to obey as those who have been bought with a price and therefore are not their own (Acts 20:28; 1 Cor. 6:19–20; 1 Pet. 1:17–19). sanctification. The benefit of being slaves to God is sanctification, the outcome of which is eternal life.

ROMANS—NOTE ON 6:23 This verse describes two inexorable absolutes: 1) spiritual death is the paycheck for every man's slavery to sin; and 2) eternal life is a free gift God gives undeserving sinners who believe in his Son (cf. Eph. 2:8– 9).

ROMANS—NOTE ON 7:1–8:4 Knowing that his readers—especially Jewish ones— would have many questions about how the law relates to their faith in Christ, Paul sets out to explain that relationship (he refers to the law 27 times in this passage). In a detailed explanation of what it means not to be under law, but under grace (6:14–15), Paul teaches that: 1) the law can no longer condemn a believer (7:1–6); 2) it convicts unbelievers (and believers) of sin (7:7–13); 3) it cannot deliver a believer from sin (7:14–25); and 4) believers who walk in the power of the Spirit can fulfill the law (8:1–4).

ROMANS—NOTE ON 7:1 know the law. Lit., "those who know law." Although Paul intends to include God's written law, he is not referring to any specific law code, but to a principle that is true of all law—Greek, Roman, Jewish, or biblical. binding. No matter how serious a criminal's offenses may be, he is no longer subject to prosecution and punishment after he dies.

ROMANS—NOTE ON 7:2–3 These two verses are not a complex allegory, but a simple analogy, using marriage law to illustrate the point Paul just made about law's jurisdiction (v. 1). This passage is not teaching that only the death of a spouse frees a Christian to remarry; it is not teaching about divorce and remarriage at all. Both Christ and Paul have fully addressed those issues elsewhere (cf. Matt. 5:31–32; 19:3–12; 1 Cor. 7:10–15).

ROMANS—NOTE ON 7:3 The law that governs a married woman's actions no longer has any jurisdiction over her once her husband dies. Widows are free to

marry again, and Paul even encourages younger ones to remarry as long as their potential mate is a believer (1 Cor. 7:39; 1 Tim. 5:14). Even the legitimately divorced can marry again (see notes on 1 Cor. 7:8–9).

ROMANS—NOTE ON 7:4 Likewise. The logical conclusion or application of Paul's brief argument (v v. 1–3) follows. have died. The Greek construction of this verb emphasizes two important points: 1) this death happened at a point in time, with results that are complete and final; and 2) someone else—in this case God himself—initiated this death (lit., "you also were made to die"). In response to faith in his Son, God makes the believing sinner forever dead to the condemnation and penalty of the law (cf. 8:1). through the body of Christ. Because, as the substitute for sinners, he suffered the penalty of death that the law demanded. belong to another. Just as the widow in Paul's analogy (7:2–3) was freed to remarry, the believer has been freed from his hostile relationship to a law that condemned him, and can, therefore, be remarried—this time to Christ (cf. 2 Cor. 11:2; Eph. 5:24–27). fruit. A transformed life that manifests new attitudes (Gal. 5:22–23) and actions (John 15:1–2; Phil. 1:11; cf. 2 Cor. 5:21; Gal. 2:19–20; Eph. 2:10; see note on Rom. 1:13).

ROMANS—NOTE ON 7:5 flesh. Scripture uses this term in a non-moral sense to describe man's physical being (John 1:14), and in a morally evil sense to describe man's unredeemed humanness (see notes on Rom. 6:6; 8; Gal. 5; Eph. 2), i.e., that remnant of the old self which will remain with each believer until each receives his or her glorified body (Rom. 8:23). "In the flesh" here describes a person who is able to operate only in the sphere of fallen mankind—an unredeemed, unregenerate person (8:9). Although the believer can manifest some of the deeds of the flesh, he can never again be "in the flesh." sinful passions. The overwhelming impulses to think and do evil, which characterize those who are "in the flesh" (Eph. 2:3). aroused by the law. The unbeliever's rebellious nature is awakened when restrictions are placed on him and makes him want to do the very things the law forbids (see note on Rom. 7:8; cf. 1:32). members. See note on 6:13. fruit for death. The sinful passions at work in unbelievers produce a harvest of eternal death (see note on 5:12; cf. Gal. 6:7–8).

ROMANS—NOTE ON 7:6 released from the law. Not freedom to do what God's law forbids (6:1, 15; 8:4; cf. 3:31), but freedom from the spiritual liabilities and penalties of God's law (see note on 7:4; cf. Gal. 3:13). Because we died in Christ when he died (see note on Rom. 6:2), the law with its condemnation and penalties no longer has jurisdiction over us (7:1–3). serve. This is the verb form

of the word for "servant" (see note on 1:1), but here it is parallel to being slaves of righteousness (cf. 6:18–19, 22), emphasizing that this service is not voluntary. Not only is the believer able to do what is right, he will do what is right. new way of the Spirit. A new state of mind which the Spirit produces, characterized by a new desire and ability to keep the law of God (see note on 8:4). old way of the written code. The external, written law code that produced only hostility and condemnation.

ROMANS—NOTE ON 7:7 the law is sin? Paul wanted to make certain his readers did not conclude (from v v. 4–6) that the law itself was evil (cf. v. 12). I would not have known sin. The law reveals the divine standard, and as believers compare themselves against that standard, they can accurately identify sin, which is the failure to meet the standard. Paul uses the personal pronoun "I" throughout the rest of the chapter, using his own experience as an example of what is true of unredeemed mankind (v v. 7–12) and true of Christians (v v. 13– 25). covet. Quoted from Ex. 20:17 and Deut. 5:21.

ROMANS—NOTE ON 7:8 opportunity through the commandment. The word "opportunity" describes a starting point or base of operations for an expedition. Sin uses the specific requirements of the law as a base of operations from which to launch its evil work. Confronted by God's law, the sinner's rebellious nature finds the forbidden thing more attractive, not because it is inherently attractive, but because it furnishes an opportunity to assert one's self-will. sin lies dead. Not lifeless or nonexistent (see notes on 5:12–13), but dormant. When the law comes, sin becomes fully active and overwhelms the sinner.

ROMANS—NOTE ON 7:9 from the law. Not ignorance of or lack of concern for the law (cf. Phil. 3:6), but a purely external, imperfect conception of it. when the commandment came. When he began to understand the true requirements of God's moral law at some point prior to his conversion. sin came alive. He realized his true condition as a desperately wicked sinner (cf. 1 Tim. 1:15). I died. He realized his deadness, spiritually; that all his religious credentials and accomplishments were rubbish (Phil. 3:7–8).

ROMANS—NOTE ON 7:10 promised life. Theoretically, perfect obedience to the law could bring eternal life, and with it happiness and holiness. But no one except Christ has—or could—ever fully obey it (2 Cor. 5:21; see note on Rom. 10:5).

ROMANS—NOTE ON 7:11 sin . . . deceived me. By leading him to expect life from his keeping of the law, when what he found was death (v. 10); and by convincing him that he is acceptable to God because of his own merit and good works.

ROMANS—NOTE ON 7:12 The fact that the law reveals, arouses, and condemns sin, bringing death to the sinner, does not mean that the law is evil (cf. v. 7). Rather the law is a perfect reflection of God's holy character (cf. v v. 14, 16, 22; Ps. 19:7–11) and the standard for believers to please him.

ROMANS—NOTE ON 7:13 Did that which is good . . . bring death. Sin is the cause of spiritual death, not the good law. sin . . . might become sinful. An awareness of the true nature of sin and its deadly character, which brings the sinner to see his need of salvation—the very purpose God intended the law to serve (Gal. 3:19–22).

ROMANS—NOTE ON 7:14–25 Some interpret this chronicle of Paul's inner conflict as describing his life before Christ. They point out that Paul describes the person as "sold under sin" (v. 14); as having "nothing good" in him (v. 18); and as a "wretched man" trapped in a "body of death" (v. 24). Those descriptions seem to contradict the way Paul describes the believer in ch. 6 (cf. v v. 2, 6–7, 11, 17–18, 22). However, it is correct to understand Paul here to be speaking about a believer. This person desires to obey God's law and hates his sin (7:15, 19, 21); he is humble, recognizing that nothing good dwells in his humanness (v. 18); he sees sin in himself, but not as all that is there (vv. 17, 20–22); and he serves Jesus Christ with his mind (v. 25). Paul has already established that none of those attitudes ever describe the unsaved (cf. 1:18–21, 32; 3:10–20). Paul's use of present tense verbs in 7:14–25 strongly supports the idea that he is describing his life currently as a Christian. For those reasons, it seems certain that ch. 7 describes a believer. However, of those who agree that this is a believer, there is still disagreement. Some see a carnal, fleshly Christian; others a legalistic Christian, frustrated by his feeble attempts in his own power to please God by keeping the Mosaic law. But the personal pronoun "I" refers to the apostle Paul, a standard of spiritual health and maturity. So, in v v. 14–25 Paul must be describing all Christians—even the most spiritual and mature—who, when they honestly evaluate themselves against the righteous standard of God's law, realize how far short they fall. He does so in a series of four laments (v v. 14–17, 18–20, 21–23, 24, 25).

ROMANS—NOTE ON 7:14 the law is spiritual. I.e., it reflects God's holy character.

flesh. This means earthbound, mortal, and still incarcerated in unredeemed humanness. Paul does not say he is still "in the flesh" (see note on 7:5), but the flesh is in him. sold under sin. Sin no longer controls the whole man (as with an unbeliever; cf. 6:6), but it does hold captive the believer's members, or his fleshly body (7:23; cf. v. 18). Sin contaminates him and frustrates his inner desire to obey the will of God.

ROMANS—NOTE ON 7:15 understand. This refers to knowledge that goes beyond the factual and includes the idea of an intimate relationship (cf. Gal. 4:9). By extension, this word was sometimes used to express approving or accepting (cf. 1 Cor. 8:3). That is its sense here, i.e., Paul found himself doing things he did not approve of.

ROMANS—NOTE ON 7:16 I agree with the law, that it is good. Paul's new nature defends the divine standard—the perfectly righteous law is not responsible for his sin (v. 12). His new self longs to honor the law and keep it perfectly (v. 22).

ROMANS—NOTE ON 7:17 no longer I who do it. The Greek adverb for "no longer" signifies a complete and permanent change. Paul's new inner self (see note on 6:6), the new "I," no longer approved of the sin that was still residing in his flesh, like his old self did (cf. 7:22; Gal. 2:20), but rather, strongly disapproved. Many have misconstrued Paul's comments as abdicating personal responsibility for his sin by embracing a form of Greek dualism (which would later spawn Gnosticism; see Introduction to 1 John). Dualism taught that the body is evil and the spirit is good, so its adherents sinned with impunity by claiming they were not responsible; their sin was entirely the product of their physical bodies, while their spirits remained untouched and unsullied. But the apostle has already acknowledged personal guilt for his sin (Rom. 7:14; cf. 1 John 1:10). sin that dwells within me. His sin does not flow out of his new redeemed innermost self ("I"), but from his unredeemed humanness, his flesh "within me" (Gal. 5:17).

ROMANS—NOTE ON 7:18 nothing good dwells in me. The flesh serves as a base camp from which sin operates in the Christian's life. It is not sinful inherently (see note on 6:6), but because of its fallenness, it is still subject to sin and is thoroughly contaminated. my flesh. The part of the believer's present being that remains unredeemed (see notes on 6:6, 12; 7:5).

ROMANS—NOTE ON 7:20 no longer I who do it, but sin. See note on v. 17.

ROMANS—NOTE ON 7:21 law. A reference to an inviolable spiritual principle.

ROMANS—NOTE ON 7:22 I delight in the law of God. The believer's justified, new inner self no longer sides with sin, but joyfully agrees with the law of God against sin (Ps. 1:2; 119:14, 47, 77, 105, 140; cf. 2 Cor. 4:16; Eph. 3:16).

ROMANS—NOTE ON 7:23 another law. A corresponding spiritual principle to the one in v. 21. But this principle, which Paul identifies as "the law of sin," operates in the members of his body—that is, his unredeemed and still sinful humanness (see note on 6:6)—waging war against his desire to obey God's law. law of my mind. Equivalent to the new inner self (2 Cor. 5:17; see notes on Rom. 6:6), which longs to obey the law of God (see notes on 7:21–22). Paul is not saying his mind is spiritual and his body is inherently evil (see note on v. 17).

ROMANS—NOTE ON 7:24 Wretched man. In frustration and grief, Paul laments his sin (cf. Ps. 38:14; 130:1–5). A believer perceives his own sinfulness in direct proportion to how clearly he sees the holiness of God and perfection of his law. deliver. This word means "to rescue from danger" and was used of a soldier pulling his wounded comrade from the battlefield. Paul longed to be rescued from his sinful flesh (cf. Rom. 8:23). body of death. The believer's unredeemed humanness, which has its base of operations in the body (see notes on 6:6, 12; 7:5). Tradition says that an ancient tribe near Tarsus tied the corpse of a murder victim to its murderer, allowing its spreading decay to slowly infect and execute the murderer—perhaps that is the image Paul has in mind.

ROMANS—NOTE ON 7:25 The first half of this verse answers the question Paul just raised (v. 24)—he is certain that Christ will eventually rescue him when he returns (cf. 8:18, 23; 1 Cor. 15:52–53, 56–57; 2 Cor. 5:4). The second half summarizes the two sides of the struggle Paul has described (Rom. 7:14–24). I myself. Paul's new redeemed self (see note on 6:6). with my mind. See note on 7:23. my flesh. See notes on 6:6, 12; 7:5. law of sin. See note on 7:23.

ROMANS—NOTE ON 8:1 therefore. The result or consequence of the truth just taught. Normally it marks the conclusion of the verses immediately preceding it. But here it introduces the staggering results of Paul's teaching in the first seven chapters: that justification is by faith alone on the basis of God's overwhelming grace. no condemnation. Occurring only three times in the NT, all in Romans (cf. 5:16, 18), "condemnation" is used exclusively in judicial settings as the opposite of justification. It refers to a verdict of guilty and the penalty that

verdict demands. No sin a believer can commit—past, present, or future—can be held against him, since the penalty was paid by Christ and righteousness was imputed to the believer. And no sin will ever reverse this divine legal decision (see note on 8:33). those . . . in Christ Jesus. I.e., every true Christian; to be in Christ means to be united with him (see notes on 6:2, 11; cf. 6:1–11; 1 Cor. 12:13, 27; 15:22).

ROMANS—NOTE ON 8:2–30 The Spirit, who was mentioned only once in chs. 1–7 (cf. 1:4), is referred to nearly 20 times in ch. 8. He frees us from sin and death (8:2–3); enables us to fulfill God's law (v. 4); changes our nature and grants us strength for victory over our unredeemed flesh (v v. 5–13); confirms our adoption as God's children (v v. 14–16); and guarantees our ultimate glory (v v. 17–30).

ROMANS—NOTE ON 8:2 The word "for" introduces the reason there is no condemnation for the believer; the Spirit has replaced the law that produced only sin and death (7:5, 13) with a new, simple law that produces life: the law of faith (3:27), or the message of the gospel. the law of the Spirit of life. Synonymous with the gospel, the law of faith. the law of sin and death. The law of God. Although it is good, holy, and righteous (7:12), because of the weakness of the flesh (see notes on 7:7–11; 8:3), it can produce only sin and death (7:5, 13).

ROMANS—NOTE ON 8:3 what the law . . . could not do. Deliver sinners from its penalty (Acts 13:38–39; Gal. 3:10) or make them righteous (Gal. 3:21). weakened by the flesh. Because of the sinful corruption of unregenerate men, the law was powerless to produce righteousness (Gal. 3:21). his own Son. See notes on Ps. 2:7; Gal. 4:4; Phil. 2:6–7; Heb. 1:1–5. in the likeness of sinful flesh. Although in his incarnation Christ became fully man (see note on Rom. 1:3), he took only the outward appearance of sinful flesh, because he was completely without sin (Heb. 4:15). condemned sin in the flesh. God's condemnation against sin was fully poured out on the sinless flesh of Christ (Isa. 53:4–8; cf. Phil. 2:7).

ROMANS—NOTE ON 8:4 requirement of the law. The thoughts, words, and deeds which the moral law of God demands. The ceremonial aspect of the Mosaic law has been set aside (Col. 2:14–17), and the basic responsibility for the civil aspect, which shows the application of the moral law in a community, has been transferred to human government (Rom. 13:1–7). The moral law finds its basis in the character of God and is presented in outline form in the Ten

Commandments; its most condensed form is in Jesus' commands to love God and to love one's neighbor as one's self. It has never been abrogated, but finds its authority in the New Covenant. Every unbeliever is still under its requirement of perfection and its condemnation, until he comes to Christ (Gal. 3:23–25), and every believer still finds in it the standard for behavior. fulfilled. Although the believer is no longer in bondage to the moral law's condemnation and penalty (Rom. 7:6), the law still reflects the moral character of God and his will for his creatures. But what the external, written code was unable to accomplish, the Spirit is able to do by writing the law on our hearts (Jer. 31:33–34) and giving us the power to obey it. who walk not according to the flesh but . . . the Spirit. Not an admonition, but a statement of fact that applies to all believers. "Walk" refers to a lifestyle, the habits of living and thinking that characterize a person's life (cf. Luke 1:6; Eph. 4:17; 1 John 1:7). Since every true Christian is indwelt by the Spirit (Rom. 8:9), every Christian will manifest the fruit he produces in his life (Gal. 5:22–23).

ROMANS—NOTE ON 8:5 those who live according to the flesh. All unbelievers (see note on v. 4). set their minds. This Greek verb refers to a basic orientation of the mind—a mindset that includes one's affections, mental processes, and will (cf. Phil. 2:2, 5; 3:15, 19; Col. 3:2). Paul's point is that unbelievers' basic disposition is to satisfy the cravings of their unredeemed flesh (Phil. 3:19; 2 Pet. 2:10). those who live according to the Spirit. All believers (see note on Rom. 8:4).

ROMANS—NOTE ON 8:6 set the mind on the flesh. This is a simple spiritual equation: The person with the mind set on the flesh is spiritually dead (cf. 1 Cor. 2:14; Eph. 2:1). set the mind on the Spirit. This describes every Christian. The person with his mind set on the things of the Spirit is very much spiritually alive and at peace with God (see note on Rom. 5:1; cf. Eph. 2:5).

ROMANS—NOTE ON 8:7 hostile to God. The unbeliever's problem is much deeper than acts of disobedience, which are merely outward manifestations of inner fleshly compulsions. His basic inclinations and orientation toward gratifying himself—however outwardly religious or moral he may appear—are directly hostile to God. Even the good deeds unbelievers perform are not truly a fulfillment of God's law, because they are produced by the flesh, for selfish reasons, and from a heart that is in rebellion (see note on 5:1).

ROMANS—NOTE ON 8:8 in the flesh. See note on 7:5.

ROMANS—NOTE ON 8:9 dwells. Refers to being in one's own home. The Spirit of God makes his home in every person who trusts in Jesus Christ. Cf. 1 Cor. 6:19– 20 and 12:13. When there is no evidence of his presence by the fruit he produces (Gal. 5:22–23), a person has no legitimate claim to Christ as Savior and Lord.

ROMANS—NOTE ON 8:10 the body is dead because of sin. The body is unredeemed and dead in sin (see notes on 6:6, 12; 7:5; cf. 8:11, 23). the Spirit is life because of righteousness. The original manuscripts did not distinguish between capital and lowercase letters, so it is an interpretive decision to decide whether this is a reference to the Holy Spirit or to the human spirit. It seems best to translate the word "spirit" as the person's spirit, not the Holy Spirit. Paul seems to be saying that if God's Spirit indwells you (v. 9), the human spirit is alive (cf. Eph. 2:5) and can manifest true righteousness (cf. Rom. 8:4).

ROMANS—NOTE ON 8:11 your mortal bodies. See note on 6:12; cf. 8:23.

ROMANS—NOTE ON 8:12 the flesh. Our unredeemed humanness—that complex of sinful passions that sin generates through its one remaining domain, our bodies (see notes on 6:6, 12; 7:5).

ROMANS—NOTE ON 8:13 put to death the deeds of the body. Paul's first instruction concerning what his readers must do in the struggle with sin destroys several false views of how believers are made holy: 1) that in a crisis-moment we are immediately made perfect; 2) that we must "let God" take over while we remain idle; and 3) that some turning-point decision will propel us to a higher level of holiness. Rather, the apostle says the Spirit provides us with the energy and power to continually and gradually be killing our sins, a process never completed in this life. The means the Spirit uses to accomplish this process is our faithful obedience to the simple commands of Scripture (see notes on Eph. 5:18; Col. 3:16; cf. Rom. 13:14; Ps. 1:2; 119:11; Luke 22:40; John 17:17; 1 Cor. 6:18; 9:25–27; 1 Pet. 2:11).

ROMANS—NOTE ON 8:14 led by the Spirit. Believers are not led through subjective, mental impressions or promptings to provide direction in making life's decisions—something Scripture nowhere teaches. Instead, God's Spirit objectively leads his children sometimes through the orchestration of circumstances (Acts 16:7) but primarily through: 1) illumination, divinely clarifying Scripture to make it understandable to our sinful, finite minds (Luke 24:44–45; 1 Cor. 2:14–16; Eph. 1:17–19; cf. Eph. 3:16–19; Col. 1:9); and 2)

sanctification, divinely enabling us to obey Scripture (Gal. 5:16–17, 25). sons of God. When a person experiences the Spirit's leading in those ways, he gains assurance that God has adopted him into his family (see notes on Rom. 8:15–17; 1 John 3:2; for other tests of true faith see Introduction to 1 John: Historical and Theological Themes).

ROMANS—NOTE ON 8:15 spirit of slavery . . . into fear. Because of their life of sin, unregenerate people are slaves to their fear of death (Heb. 2:14–15), and to their fear of final punishment (1 John 4:18). Spirit of adoption. Not primarily a reference to the transaction by which God adopts us (see notes on Eph. 1:5; Gal. 4:5–6), but to a Spirit-produced awareness of the rich reality that God has made us his children, and, therefore, that we can come before him without fear or hesitation as our beloved Father. It includes the confidence that we are truly sons of God. Abba! An informal, Aramaic term for Father that conveys a sense of intimacy. Like the English terms "Daddy" or "Papa," it connotes tenderness, dependence, and a relationship free of fear or anxiety (cf. Mark 14:36).

ROMANS—NOTE ON 8:16 bears witness with our spirit. In Roman culture, for an adoption to be legally binding, seven reputable witnesses had to be present, attesting to its validity. God's Holy Spirit confirms the validity of our adoption, not by some inner, mystical voice, but by the fruit he produces in us (Gal. 5:22– 23) and the power he provides for spiritual service (Acts 1:8).

ROMANS—NOTE ON 8:17 heirs. Every believer has been made an heir of God, our Father (Matt. 25:34; Gal. 3:29; Eph. 1:11; Col. 1:12; 3:24; Heb. 6:12; 9:15; 1 Pet. 1:4). We will inherit eternal salvation (Titus 3:7), God himself (Lam. 3:24; cf. Ps. 73:25; Rev. 21:3), glory (Rom. 5:2), and everything in the universe (Heb. 1:2). Unlike the Jewish practice of the primacy of the firstborn son, under Roman law the inheritance was divided equally between the children, where the law more carefully protected possessions that had been inherited. fellow heirs. God has appointed his Son to be heir of all things (Heb. 1:2). Every adopted child will receive by divine grace the full inheritance Christ receives by divine right (cf. Matt. 25:21; John 17:22; 2 Cor. 8:9). provided we suffer with him. Proof of the believer's ultimate glory is that he suffers—whether it comes as mockery, ridicule, or physical persecution—because of his Lord (Matt. 5:10–12; John 15:18–21; 2 Cor. 4:17; 2 Tim. 3:12).

ROMANS—NOTE ON 8:18 glory . . . revealed to us. This looks forward to the resurrection of the body (v. 23) and the subsequent complete Christlikeness

which is the believer's eternal glory. See Phil. 3:20–21; Col. 3:4; 1 John 3:2.

ROMANS—NOTE ON 8:19 the creation. This includes everything in the physical universe except human beings, whom he contrasts with this term (v v. 22–23). All creation is personified to be, as it were, longing for transformation from the curse and its effects. the revealing. Lit., "an uncovering," or "an unveiling." When Christ returns, God's children will share his glory. See note on v. 18.

ROMANS—NOTE ON 8:20 futility. This refers to the inability to achieve a goal or purpose. Because of man's sin, God cursed the physical universe (Gen. 3:17– 19), and now, no part of creation entirely fulfills God's original purpose.

ROMANS—NOTE ON 8:21 set free. Cf. 2 Pet. 3:10 and Rev. 21:4–5.

ROMANS—NOTE ON 8:23 firstfruits of the Spirit. Just as the first pieces of produce to appear on a tree provide hope of a future harvest, the fruit which the Spirit produces in us now (Gal. 5:22–23) provides hope that we will one day be like Christ. groan. With grief over our remaining sinfulness (Rom. 7:24; cf. Ps. 38:4, 9, 10). adoption. The process that began with God's choice (Eph. 1:5) and included our actually becoming his children at salvation (Gal. 4:5–7) will culminate with our glorification—the full realization of our inheritance (see Rom. 8:29–30). redemption of our bodies. Not the physical body only, but all of man's remaining fallenness (see notes on 6:6, 12; 7:5; cf. 1 Cor. 15:35–44; Phil. 3:20–21; 2 Pet. 1:3–4; 1 John 3:2).

ROMANS—NOTE ON 8:24 hope. See note on 5:2.

ROMANS—NOTE ON 8:26 Likewise. As the creation (v. 22) and believers (v. 23) both groan for ultimate restoration, the Spirit does as well. groanings too deep for words. Divine articulations within the Trinity that cannot be expressed in words, but carry profound appeals for the welfare of every believer (cf. 1 Cor. 2:11). This work of the Holy Spirit parallels the high-priestly work of intercession by the Lord Jesus on behalf of believers (see Heb. 2:17–18; 4:14– 16; 7:24–26).

ROMANS—NOTE ON 8:27 the mind of the Spirit. No words are necessary because the Father understands and agrees with what the Spirit thinks. See note on Jude 20.

ROMANS—NOTE ON 8:28 good. In his providence, God orchestrates every event

in life—even suffering, temptation, and sin—to accomplish both our temporal and eternal benefit (cf. Deut. 8:15–16). called. Cf. Rom. 8:30; see note on 1:7. As always, in the NT epistles, this call is God's effectual calling of his elect that brings them to salvation.

ROMANS—NOTE ON 8:29 foreknew. Not a reference simply to God's omniscience —that in eternity past he knew who would come to Christ. Rather, it speaks of a predetermined choice to set his love on us and establish an intimate relationship —or his election (cf. Acts 2:23—an inviolable rule of Greek grammar, called the Granville Sharp rule, equates [pre]determination and "foreknowledge"; see notes on 1 Pet. 1:1–2, and cf. with Rom. 1:20—the term must be interpreted the same in both verses). See notes on election in 9:11–23. predestined. Lit., "to mark out, appoint, or determine beforehand." Those God chooses, he destines for his chosen end—that is, likeness to his Son (see notes on Eph. 1:4, 5, 11). conformed to the image of his Son. The goal of God's predestined purpose for his own is that they would be made like Jesus Christ. This is the "prize of the upward call" (Phil. 3:14; cf. Eph. 4:13; Col. 1:28; Phil. 3:20–21; 1 John 3:2). firstborn. The preeminent one, the only one who is the rightful heir (cf. Ps. 89:27; Col. 1:15–18; Rev. 1:5). Jesus Christ is the most notable one among those who have become "brothers" by being made like him.

ROMANS—NOTE ON 8:30 predestined. See note on v. 29. called. See note on 1:7. justified. See note on 3:24. glorified. Paul uses the past tense for a future event to stress its certainty (cf. 8:18, 21; 2 Tim. 2:10).

ROMANS—NOTE ON 8:31–39 Paul closes his teaching about the believer's security in Christ with a crescendo of questions and answers for the concerns his readers might still have. The result is an almost poetic expression of praise for God's grace in bringing salvation to completion for all who are chosen and believe—a hymn of security.

ROMANS—NOTE ON 8:31 If God is for us. The Greek construction is better translated, "Since God is for us."

ROMANS—NOTE ON 8:32 Paul's point is: Would God do less for his children than he did for his enemies? graciously give. This word means "to bestow out of grace." Paul often uses it to denote forgiveness (2 Cor. 2:7, 10; 12:13; Col. 2:13; 3:13) and may intend that here. all things. Referring either to every sin the believer commits (if "graciously give" is translated "forgiveness") or to

whatever is necessary to complete the purpose he had in choosing us (Rom. 8:29–30; cf. Phil. 1:6).

ROMANS—NOTE ON 8:33–34 The setting of these verses is the divine courtroom.

ROMANS—NOTE ON 8:33 God's elect. See notes on v v. 29–30. It is God who justifies. See note on 3:24. Who can successfully accuse someone whom God has declared righteous?

ROMANS—NOTE ON 8:34 condemn. To declare guilty and sentence to punishment. There are four reasons believers can never be found guilty: 1) Christ's death; 2) his resurrection; 3) his exalted position; and 4) his continual intercession for them. interceding. Cf. Isa. 53:12 and Heb. 7:25.

ROMANS—NOTE ON 8:35–39 This list of experiences and persons that can't separate the believer from God's love in Christ was not just theory to Paul. It was rather personal testimony from one who had personally survived assaults from these entities and emerged triumphant.

ROMANS—NOTE ON 8:35 the love of Christ. Not our love for Christ, but his love for us (John 13:1), specifically here as he demonstrated it in salvation (1 John 4:9–10). tribulation. See note on Rom. 5:3. Here the word probably refers to the kind of adversity common to all men. distress. This refers to being strictly confined in a narrow, difficult place or being helplessly hemmed in by one's circumstances. persecution. Suffering inflicted on us by men because of our relationship with Christ (Matt. 5:10–12).

ROMANS—NOTE ON 8:36 This is a quotation from the lxx (the ancient Greek translation of the Hebrew OT) of Ps. 44:22.

ROMANS—NOTE ON 8:37 more than conquerors. A compound Greek word, which means to over-conquer, to conquer completely, without any real threat to personal life or health.

ROMANS—NOTE ON 8:38 angels. Fallen angels or demons (cf. Eph. 6:12; Col. 2:15; Jude 6). powers. The plural form of this common word for "power" is used to refer to either miracles or to persons in positions of authority.

ROMANS—NOTE ON 8:39 nor height nor depth. Common astronomical terms used to refer to the high and low points of a star's path; nothing in life's path,

from beginning to end, can separate us from Christ's love. Possibly, Paul may intend to describe all of space from top to bottom. nor anything else in all creation. In case anything or anyone might be left out, this covers everything but the Creator himself. the love of God. Cf. 5:5–11.

ROMANS—NOTE ON 9:1 conscience. See note on 2:15. in the Holy Spirit. Only when the Spirit controls the conscience can it be trusted—but it remains imperfect and its warnings must always be evaluated against the word of God (cf. 1 Cor. 4:3–5).

ROMANS—NOTE ON 9:3 accursed. The Greek word is anathema, which means "to devote to destruction in eternal hell" (cf. 1 Cor. 12:3; 16:22; Gal. 1:8–9). Although Paul understood the exchange he was suggesting was impossible (Rom. 8:38–39; John 10:28), it was still the sincere expression of his deep love for his fellow Jews (cf. Ex. 32:32).

ROMANS—NOTE ON 9:4 Israelites. The descendants of Abraham through Jacob, whose name God changed to Israel (Gen. 32:28). adoption. Not in the sense of providing salvation to every person born a Jew (see notes on Rom. 8:15–23; cf. 9:6), but sovereignly selecting an entire nation to receive his special calling, covenant, and blessing and to serve as his witness nation (Ex. 4:22; 19:6; Hos. 11:1; cf. Isa. 46:3–4). glory. The glory cloud (Shekinah) that pictured God's presence in the OT (Ex. 16:10; 24:16–17; 29:42–43; Lev. 9:23). His glory was supremely present in the Most Holy Place in both the tabernacle and the temple, which served as the throne room of Yahweh, Israel's King (Ex. 25:22; 40:34; 1 Kings 8:11). covenants. See note on Gen. 9:16. A covenant is a legally binding promise, agreement, or contract. Three times in the NT the word "covenants" is used in the plural (Gal. 4:24; Eph. 2:12). All but one of God's covenants with man are eternal and unilateral—that is, God promised to accomplish something based on his own character and not on the response or actions of the promised beneficiary. The six biblical covenants include: 1) the covenant with Noah (Gen. 9:8–17); 2) the covenant with Abraham (Gen. 12:1–3; see note on Rom. 4:13); 3) the covenant of law given through Moses at Sinai (Ex. 19–31; cf. Deut. 29–30); 4) the Priestly Covenant (Num. 25:10–13); 5) the covenant of an eternal kingdom through David's greatest Son (2 Sam. 7:8–16); and 6) the New Covenant (Jer. 31:31–34; Ezek. 37:26; cf. Heb. 8:6–13). All but the Mosaic Covenant are eternal and unilateral. It is neither, since Israel's sin abrogated it and it has been replaced by the New Covenant (cf. Heb. 8:7–13). worship. This refers to the entire sacrificial and ceremonial system that God revealed through

Moses (cf. Ex. 29:43–46). promises. Probably this refers to the promised Messiah, who would come out of Israel, bringing eternal life and an eternal kingdom (cf. Acts 2:39; 13:32–34; 26:6; Gal. 3:16, 21).

ROMANS—NOTE ON 9:5 patriarchs. The patriarchs Abraham, Isaac, and Jacob, through whom the promises of the Messiah were fulfilled. Christ . . . God . . . blessed forever. This is not intended primarily as a benediction, but as an affirmation of the sovereignty and deity of Christ.

ROMANS—NOTE ON 9:6 word of God. This refers specifically to the privileges and promises God had revealed to Israel (v. 4; cf. Isa. 55:11; Jer. 32:42). not all who are descended from Israel belong to Israel. Not all the physical descendants of Abraham are true heirs of the promise (see notes on Rom. 2:28– 29).

ROMANS—NOTE ON 9:7 To illustrate the truth of v. 6, Paul reminds his readers that even the racial and national promises made to Abraham were not made to every physical descendant of his, but only to those who came through Isaac. Cf. Gen. 21:12. children. Only Isaac's descendants could truly be called the children of Abraham, the inheritors of those racial and national promises (Gen. 17:19– 21).

ROMANS—NOTE ON 9:8 children of the flesh. Abraham's other children by Hagar and Keturah were not chosen to receive the national promises made to him. children of God. Paul's point is that just as not all of Abraham's descendants belonged to the physical people of God—or national Israel—not all of those who are true children of Abraham through Isaac are the true spiritual people of God and enjoy the promises made to Abraham's spiritual children (4:6, 11; cf. 11:3– 4).

ROMANS—NOTE ON 9:9 Quoted from Gen. 18:10.

ROMANS—NOTE ON 9:11 they. The twins Jacob and Esau. done nothing either good or bad. God's choice of Jacob, instead of Esau, to continue the physical line was not based on his personal merit or demerit. God's purpose of election. Rather, God's choice of Jacob resides solely in his own sovereign plan, a perfect example of election unto salvation. God has chosen some Jews—and some Gentiles—but not all, for salvation. not because of works but because of him who calls. The fact that God made his choice of Jacob before the boys were born

and apart from personal merit demonstrates that election unto spiritual life is unrelated to any human effort, and is based only on the prerogative of God who makes his selection (see note on 8:29; cf. 1 Cor. 1:9).

ROMANS—NOTE ON 9:12 Quoted from Gen. 25:23.

ROMANS—NOTE ON 9:13 Jacob I loved, but Esau I hated. Quoted from Mal. 1:2–3. Actual emotional hatred for Esau and his offspring is not the point here. Malachi, who wrote this declaration more than 1,500 years after their death, was looking back at these two men—and by extension the nations (Israel and Edom) that came from their loins. God chose one for divine blessing and protection, and the other he left to divine judgment.

ROMANS—NOTE ON 9:14 Is there injustice on God's part? Paul once again anticipates his readers' objection to Paul's theology: If God were to choose some people for salvation and pass over others apart from their merits or actions, that would make God arbitrary and unfair (cf. Gen. 18:25; Ps. 7:9; 48:10; 71:19; 119:137, 142; Jer. 9:23–24).

ROMANS—NOTE ON 9:15 Quoted from Ex. 33:19. In response to the accusation that such a teaching about God's sovereign election is inconsistent with his fairness, Paul cites this text from the OT that clearly indicates that God is absolutely sovereign and does elect who will be saved without violating his other attributes. He determines who receives mercy.

ROMANS—NOTE ON 9:16 it. God's gracious choice of certain people unto eternal life (see note on 8:29). human will. Salvation is not initiated by human choice— even faith is a gift of God (see note on 1:16; cf. John 6:37; Eph. 2:8–9). exertion. Salvation is not merited by human effort (see notes on Rom. 9:11).

ROMANS—NOTE ON 9:17 Quoted from Ex. 9:16. This again (as Rom. 9:15) is an OT quote to prove that God does sovereignly choose who will serve his purposes and how. raised you up. Refers to bringing forward or lifting up and was often used to describe the rise of leaders and countries to positions of prominence (cf. Hab. 1:6; Zech. 11:16). Undoubtedly, Pharaoh thought his position and actions were of his own free choice to accomplish his own purposes, but in reality he was there to serve God's purpose. my name. The sum of the character of God (cf. Ex. 34:5–7).

ROMANS—NOTE ON 9:18 The mighty act of God in freeing Israel from the hand of

Pharaoh demonstrated two corollary truths. Both Moses and Pharaoh were wicked sinners, even murderers, and were equally worthy of God's wrath and eternal punishment. But Moses received mercy while Pharaoh received God's judgment, because that was God's sovereign will (cf. 11:7; Josh. 11:18–20; 1 Thess. 5:9; 2 Pet. 2:12). hardens. The Greek word literally means to make something hard, but is often used figuratively to refer to making stubborn or obstinate. Ten times Exodus refers to God's hardening Pharaoh's heart (e.g., Rom. 4:21; 7:3, 13), and other times to Pharaoh's hardening his own heart (e.g., 8:32; 9:34). This does not mean that God actively created unbelief or some other evil in Pharaoh's heart (cf. James 1:13), but rather that he withdrew all the divine influences that ordinarily acted as a restraint to sin and allowed Pharaoh's wicked heart to pursue its sin unabated (cf. Rom. 1:24, 26, 28).

ROMANS—NOTE ON 9:19 Why does he still find fault? The objection is: How can God blame anyone for sin and unbelief when he has sovereignly determined that person's destiny?

ROMANS—NOTE ON 9:20 who are you, O man, to answer back to God? The nature of Paul's reply makes it clear that he is not addressing those with honest questions about this difficult doctrine, but those who seek to use it to excuse their own sin and unbelief.

ROMANS—NOTE ON 9:20–21 Using the familiar OT analogy of the potter (cf. Isa. 64:6–8; Jer. 18:3–16), Paul argues that it is as irrational, and far more arrogant, for men to question God's choice of certain sinners for salvation, as for a piece of pottery to question the purposes of the potter.

ROMANS—NOTE ON 9:22–23 These verses are not intended to identify the origin of evil or explain fully why God has allowed it, but they do provide three reasons he has permitted its presence and contamination: 1) to demonstrate his wrath; 2) to make his power known; and 3) to put the riches of his glorious mercy on display. No one is treated unfairly: Some receive the justice they earn and deserve (6:23), others graciously receive mercy.

ROMANS—NOTE ON 9:22 What if. This introduces a statement of fact in the form of a rhetorical question. desiring. The Greek word speaks of divine intention, not passive resignation. endured. God could justly destroy sinners the first time they sin. But he patiently endures their rebellion rather than giving them what every sin immediately deserves: eternal punishment. See note on 2:4. vessels of

wrath. Continuing the analogy of a potter, Paul refers to those whom God has not chosen for salvation, but rather allowed to incur the just penalty for their sin —God's wrath (see note on 1:18). prepared for destruction. By their own rejection of him. God does not make men sinful, but he leaves them in the sin they have chosen (see note on 9:18).

ROMANS—NOTE ON 9:23 glory. The greatness of his character, seen especially in the grace, mercy, compassion, and forgiveness he grants sinners in Christ. vessels of mercy. Those he has chosen for salvation. he has prepared beforehand. Refers to divine election (see note on v. 29).

ROMANS—NOTE ON 9:25–33 Paul finishes his argument that Israel's unbelief is not inconsistent with God's plan of redemption by using the OT to show that her unbelief reflects exactly what the prophets recorded (v v. 25–29), and that it is consistent with God's prerequisite of faith (v v. 30–33).

ROMANS—NOTE ON 9:25–26 Paul quotes Hos. 1:9–10 and 2:23. Hosea spoke of the ultimate restoration of Israel to God, but Paul's emphasis is that restoration necessarily implies her present alienation from God. Therefore, Israel's unbelief is consistent with the OT revelation.

ROMANS—NOTE ON 9:27–28 See Isa. 10:22–23. Isaiah prophesied that the southern kingdom of Judah would be conquered and scattered—temporarily rejected by God—because of her unbelief. Paul's point is that the scattering Isaiah described was only a preview of Israel's rejection of the Messiah and her subsequent destruction and scattering.

ROMANS—NOTE ON 9:29 See Isa. 1:9. Again, only a remnant of Israel will survive God's wrath, solely because of his mercy. Lord of hosts. Cf. James 5:4. This OT title for God refers to his all-encompassing sovereignty.

ROMANS—NOTE ON 9:30–32 Paul concludes the lesson on God's divine choice by reminding his readers that although God chooses some to receive his mercy, those who receive his judgment do so not because of something God has done to them, but because of their own unwillingness to believe the gospel (cf. 2 Thess. 2:10). Sinners are condemned for their personal sins, the supreme one being rejection of God and Christ (cf. Rom. 2:2–6, 9, 12; John 8:21–24; 16:8–11).

ROMANS—NOTE ON 9:30 righteousness . . . by faith. Righteousness which comes from God on the basis of faith (see note on 1:17).

ROMANS—NOTE ON 9:31 law . . . to righteousness. Righteousness earned by keeping the law (cf. 3:20; see note on 8:3).

ROMANS—NOTE ON 9:32 not . . . by faith. See notes on 3:21–24. works. By doing everything the law prescribed (cf. Gal. 2:16; 3:2, 5, 10).

ROMANS—NOTE ON 9:33 See Isa. 8:14 and 28:16. Long before his coming, the OT prophets had predicted that Israel would reject her Messiah, illustrating again that her unbelief is perfectly consistent with the Scripture.

ROMANS—NOTE ON 10:1 prayer to God for them. Paul's calling as an apostle to the Gentiles (11:13; Acts 9:15) did not diminish his continual entreaties to God (cf. 1 Tim. 2:1–3) for Israel to be saved (cf. Rom. 1:16; John 4:22; Acts 1:8), or his own evangelistic efforts toward Jews.

ROMANS—NOTE ON 10:2 zeal for God. Demonstrated by legalistic conformity to the law and fierce opposition to Judaism's opponents (Acts 22:3; 26:4–5; Gal. 1:13–14; Phil. 3:5–6).

ROMANS—NOTE ON 10:3 being ignorant of the righteousness of God. Ignorant both of God's inherent righteousness revealed in the law and the rest of the OT (which should have shown the Jews their own unrighteousness) and of the righteousness which comes from him on the basis of faith (see note on 1:17). seeking . . . their own. Based on their conformity to God's law and often to the less demanding standards of their own traditions (Mark 7:1–13).

ROMANS—NOTE ON 10:4 Christ is the end of the law. Although the Greek word translated "end" can mean either "fulfillment" or "termination," this is not a reference to Christ's having perfectly fulfilled the law through his teaching (Matt. 5:17–18) or through his sinless life (2 Cor. 5:21). Instead, as the second half of the verse shows, Paul means that belief in Christ as Lord and Savior ends the sinner's futile quest for righteousness through his imperfect attempts to save himself by efforts to obey the law (cf. Rom. 3:20–22; Isa. 64:6; Col. 2:13–14).

ROMANS—NOTE ON 10:5 the righteousness that is based on the law. A righteous standing before God on the basis of obedience to the law. the person who does the commandments shall live by them. Quoted from Lev. 18:5. To hope for a righteousness based on obedience to the law requires perfect conformity in every detail (Gal. 3:10; James 2:10; cf. Deut. 27:26)—an utter impossibility.

ROMANS—NOTE ON 10:6–7 Paul speaks of the righteousness based on faith as if it were a person and puts in its mouth a quotation from Deut. 30:12–13. His point is that the righteousness of faith does not require some impossible odyssey through the universe to find Christ.

ROMANS—NOTE ON 10:8 The word is near you. Quoted from Deut. 30:14. The journey of Rom. 10:6–7 is unnecessary because God has clearly revealed the way of salvation: It is by faith. word of faith. The message of faith is the way to

God.

ROMANS—NOTE ON 10:9 confess . . . Jesus is Lord. Not a simple acknowledgment that he is God and the Lord of the universe, since even demons acknowledge that to be true (James 2:19). This is the deep personal conviction, without reservation, that Jesus is that person's own master or sovereign. This phrase includes repenting from sin, trusting in Jesus for salvation, and submitting to him as Lord. This is the volitional element of faith (see note on Rom. 1:16). believe in your heart. See note on 1:16. God raised him from the dead. Christ's resurrection was the supreme validation of his ministry (cf. John 2:18–21). Belief in it is necessary for salvation because it proved that Christ is who he claimed to be and that the Father had accepted his sacrifice in the place of sinners (Rom. 4:24; cf. Acts 13:32–33; 1 Pet. 1:3–4). Without the resurrection, there is no salvation (1 Cor. 15:14–17). See note on Rom. 1:4. will be saved. See note on 1:16.

ROMANS—NOTE ON 10:10 confesses. This Greek word basically means to say the same thing, or to be in agreement with someone. The person who confesses Jesus as Lord (v. 9) agrees with the Father's declaration that Jesus is Savior and Lord.

ROMANS—NOTE ON 10:11 Quoted from Isa. 28:16 and 49:23. This quotation not only demonstrates that salvation by grace through faith alone has always been God's salvation plan, but that no one—including Gentiles—was ever to be excluded (Rom. 1:16; 3:21–22; 2 Pet. 3:9; see also Jonah 3:5).

ROMANS—NOTE ON 10:12 there is no distinction. Cf. 3:22–23; Gal. 3:28–29; Eph. 2:11–13; 3:4–6.

ROMANS—NOTE ON 10:13 Paul quoted Joel (Joel 2:32) to further emphasize that salvation is available for people of all nations and races. calls on the name. This familiar OT expression (e.g., Ps. 79:5–6; 105:1; 116:4–5) does not refer to some desperate cry to just any deity but to the one true God as he has revealed himself —a revelation which now includes recognition of Jesus as Lord (Rom. 10:9) and of the One who raised up Jesus from the dead (v. 9).

ROMANS—NOTE ON 10:14–15 Paul's main point in this series of rhetorical questions is that a clear presentation of the gospel message must precede true saving faith. True faith always has content—the revealed word of God. Salvation

comes to those who hear and believe the facts of the gospel.

ROMANS—NOTE ON 10:15 beautiful are the feet of those who preach the good news! Quoted from Isa. 52:7. It is the message of good news which those feet carry that is so welcome.

ROMANS—NOTE ON 10:16 obeyed the gospel. The good news is not only a gracious offer but a command to believe and repent (1:4–6; 2:8; 6:17; Acts 6:7; 2 Thess. 1:7–8; Heb. 5:9). believed what he has heard. Quoted from Isa. 53:1. The report Isaiah described was of the substitutionary death of Christ (Isa. 53:5) —the good news of the gospel.

ROMANS—NOTE ON 10:17 faith comes from hearing. See note on v v. 14–15. the word of Christ. This means "the message about Christ"—the gospel (cf. Matt. 28:19–20; Acts 20:21).

ROMANS—NOTE ON 10:18 Paul cited this quotation from the lxx (the Greek translation of the Hebrew OT) version of Ps. 19:4 to show that even David understood that God's revelation of himself has reached the entire earth (cf. Rom. 1:18–20; Jer. 29:13; Matt. 24:14; John 1:9; Col. 1:5–6).

ROMANS—NOTE ON 10:19–21 Israel was ignorant of the salvation truth contained in her own Scriptures, including that the gospel would reach the Gentiles, as promised in Deut. 32:21 and Isa. 65:1–2.

ROMANS—NOTE ON 10:19 those who are not a nation. The Gentiles, who are not a part of Israel, God's special, chosen nation.

ROMANS—NOTE ON 10:20–21 Quoted from Isa. 65:1–2.

ROMANS—NOTE ON 10:21 disobedient. Lit., "to contradict," or "to speak against." As throughout her history, Israel once again had contradicted the word of God—this time it was the truth of the gospel (cf. Matt. 21:33–41; Luke 14:21–24).

ROMANS—NOTE ON 11:1–36 In this section Paul answers the question that logically arises from 10:19–21: "Is God's setting aside of Israel for rejecting Christ permanent?" At stake is whether God can be trusted to keep his unconditional promises to that nation (cf. Jer. 33:19–26).

ROMANS—NOTE ON 11:1 rejected. To thrust away from oneself. The form of the question in the Greek text expects a negative answer. Despite Israel's disobedience (9:1–13; 10:14–21), God has not rejected his people (cf. 1 Sam. 12:22; 1 Kings 6:13; Ps. 89:31–37; 94:14; Isa. 49:15; 54:1–10; Jer. 33:19–26). By no means! The strongest form of negation in Greek (see note on Rom. 6:2).

ROMANS—NOTE ON 11:2 whom he foreknew. See note on 8:29. Israel's disobedience does not nullify God's predetermined love relationship with her. Elijah. See note on 1 Kings 17:1.

ROMANS—NOTE ON 11:3 Quoted from 1 Kings 19:10.

ROMANS—NOTE ON 11:4 Quoted from 1 Kings 19:18. Baal. See note on 1 Kings 16:31–32; cf. Num. 22:41.

ROMANS—NOTE ON 11:5 a remnant. Although the nation had rejected Jesus, thousands of individual Jews had come to faith in him (cf. Acts 2:41; 4:4; 6:1). chosen by grace. God did not choose this remnant because of its foreseen faith, good works, spiritual worthiness, or racial descent, but solely because of his grace (cf. Deut. 7:7–8; Eph. 2:8–9; 2 Tim. 1:9).

ROMANS—NOTE ON 11:6 by grace . . . no longer . . . of works. Human effort and God's grace are mutually exclusive ways to salvation (cf. 3:21–31; 4:1–11; 9:11; Gal. 2:16, 21; 3:11–12, 18; Titus 3:5).

ROMANS—NOTE ON 11:7 Israel . . . was seeking. In spite of their intense religious zeal, the Jews of Paul's day had failed to obtain God's righteousness (9:31–32; 10:2–3). The elect. Those whom God graciously had chosen in turn sought and found his righteousness (see notes on 9:30; 10:4). were hardened. By a judicial act of God (cf. Ex. 4:21; 7:3; 9:12; 10:20, 27; 11:10; 14:4, 8, 17; Deut. 2:30; John 12:40), in response to their stubbornness or rebellion (cf. Ex. 8:15, 32; 9:34; 10:1; 2 Chron. 36:13; Ps. 95:8; Prov. 28:14; Matt. 19:8; Mark 3:5; Eph. 4:18; Heb. 3:8, 15; 4:7).

ROMANS—NOTE ON 11:8–10 These OT quotes both illustrate God's judicial hardening of unbelieving Israel, and show that what Paul is teaching is not in violation of or inconsistent with the OT.

ROMANS—NOTE ON 11:8 it is written. See note on 3:10. The first line was quoted from Isa. 29:10 and the last lines are adapted from Deut. 29:4.

ROMANS—NOTE ON 11:9 Adapted from Ps. 69:22–23. A person's "table" was thought to be a place of safety, but the table of the ungodly is a trap. Many people trust in the very things that damn them.

ROMANS—NOTE ON 11:11 stumble . . . fall. The form of Paul's question (see note on v. 1) and his strong response confirm that Israel's blindness, hardening, and apostasy are not irreversible. their trespass. Israel's rejection of Jesus Christ. salvation . . . to the Gentiles. Something the OT had long prophesied (cf. Gen. 12:3; Isa. 49:6; Matt. 8:11–12; 21:43; 22:1–14; Acts 13:46–47; 28:25–28). to make Israel jealous. God intends to use his offer of salvation to the despised Gentiles (see note on Acts 22:21–23) to draw the nation back to him (Rom. 11:25–27).

ROMANS—NOTE ON 11:12 riches for the world. The rich truths of salvation (Gen. 12:3; Isa. 49:6; cf. 2 Cor. 8:9). their failure. To acknowledge Jesus of Nazareth as their Messiah and be God's witness nation resulted in the Gentile church being given that privilege. their full inclusion. Their future spiritual renewal (Rev. 7:4, 9; cf. Zech. 8:23; 12:10; 13:1; 14:9, 11, 16). Israel's "trespass" and "failure" is temporary (Rom. 11:25–27).

ROMANS—NOTE ON 11:13 apostle to the Gentiles. See Acts 18:6; 22:21; 26:17– 18; Eph. 3:8; 1 Tim. 2:7.

ROMANS—NOTE ON 11:14 make . . . jealous. See note on v. 11. my fellow Jews. His fellow Israelites (see note on 9:3).

ROMANS—NOTE ON 11:15 their rejection . . . reconciliation of the world . . . acceptance. See notes on v. 12. life from the dead. Not bodily resurrection, but the passing from spiritual death to spiritual life (John 5:24). This phrase also describes the future spiritual rebirth of Israel (cf. Rom. 11:25–27; Zech. 12:10; 13:1).

ROMANS—NOTE ON 11:16 firstfruits. The first portion of the harvest, which was to be given to the Lord (Ex. 23:19; 34:26; Lev. 2:12; 23:10; Num. 15:19–21; 18:12–13; Deut. 18:4). dough . . . is holy, so is the whole lump. Because the firstfruit offering represented the entire portion, the entire piece of dough could be said to be holy, set apart to God (cf. Ex. 31:15; Lev. 27:14, 30, 32; Josh. 6:19). root. The patriarchs Abraham, Isaac, and Jacob. See note on Rom. 4:13. branches. The patriarchs' descendants: the nation of Israel.

ROMANS—NOTE ON 11:17–24 In this section, Paul sternly warns the Gentiles against pride and arrogance (cf. v v. 18, 20) because of Israel's rejection and their being grafted in.

ROMANS—NOTE ON 11:17 branches were broken off. See Jer. 5:10; 11:16–17; Matt. 21:43. Some, but not all, of the branches of Israel (see note on Rom. 11:16) were removed; God always preserved a believing remnant (cf. v v. 3–4). a wild olive . . . grafted in. Olives were an important crop in the ancient world. Although trees often lived for hundreds of years, individual branches eventually stopped producing olives. When that happened, branches from younger trees were grafted in to restore productivity. Paul's point is that the old, unproductive branches (Israel) were broken off and branches from a wild olive tree (Gentiles) were grafted in. nourishing root. Once grafted in, Gentiles partake of the richness of God's covenant blessings as the spiritual heirs of Abraham (see notes on 4:11–12; Gal. 3:29). the olive tree. The place of divine blessing; God's covenant of salvation made with Abraham (Gen. 12:1–3; 15:1–21; 17:1–27).

ROMANS—NOTE ON 11:18 do not be arrogant. There is no place in the church for spiritual pride, still less for anti-Semitism—we are the spiritual offspring of Abraham (4:11, 16; Gal. 3:29). branches. The unbelieving Jews who had been broken off. the root that supports you. Gentiles are not the source of blessing, but have been grafted into the covenant of salvation that God made with Abraham (cf. Gal. 3:6–9, 13, 14).

ROMANS—NOTE ON 11:19 Branches. See note on v. 17. grafted in. See note on v. 17.

ROMANS—NOTE ON 11:20 unbelief . . . faith. Branches were broken off and others grafted in based solely on the issue of faith, not race, ethnicity, social or intellectual background, or external morality. Salvation is ever and always by faith alone (cf. 1:16–17; Eph. 2:8–9). fear. See 1 Cor. 10:12 and 2 Cor. 13:5. God will judge the apostate church (cf. Rev. 2:15–16; 3:16) just as surely as he judged apostate Israel.

ROMANS—NOTE ON 11:21 If Israel (the "natural branches") was not spared despite being God's covenant nation, why should Gentiles, strangers to God's covenants (Eph. 2:11–12; see note on Rom. 9:4), expect to be spared if they sin against the truth of the gospel?

ROMANS—NOTE ON 11:22 Note then the kindness and the severity. All of God's attributes work in harmony; there is no conflict between his goodness and love, and his justice and wrath. Those who accept his gracious offer of salvation experience his goodness (2:4); those who reject it experience his severity (2:5). those who have fallen. The unbelieving Jews described in 11:12–21. "Fallen" translates a Greek word meaning "to fall so as to be completely ruined." Those who reject God's offer of salvation bring upon themselves utter spiritual ruin. provided you continue. Genuine saving faith always perseveres (cf. John 8:31; 15:5–6; Col. 1:22–23; Heb. 3:12–14; 4:11; 1 John 2:19). cut off. God will deal swiftly and severely with those who reject him.

ROMANS—NOTE ON 11:23–24 In the future, Israel will repent of unbelief and embrace the Messiah (Zech. 12:10). In the terms of Paul's analogy, God will at that time gladly graft the (believing) Jewish people back into the olive tree of his covenant blessings because it was theirs originally (Rom. 9:4)—unlike the wild branches (the Gentiles, cf. Eph. 2:11–12).

ROMANS—NOTE ON 11:25 mystery. This word is used to refer to NT truth previously not revealed (see notes on 1 Cor. 2:7; Eph. 3:2–6). This mystery has two components: 1) Israel has experienced a partial spiritual hardening, and 2) that hardening will last only for a divinely specified period of time. See note on Rom. 16:25. wise in your own sight. Another warning to the Gentiles against spiritual pride and arrogance (see notes on 11:17–24). partial hardening. The nation's "hardening," or blindness, does not extend to every individual Jew. Through all of history God has always preserved a believing remnant (see notes on v v. 5, 17). until the fullness of the Gentiles has come in. "Until" refers to a specific point in time; "fullness" refers to completion; "has come in" translates a Greek verb often used to speak of coming to salvation (cf. Matt. 5:20; Mark 9:43, 45, 47; John 3:5; Acts 14:22). Israel's spiritual hardening (which began with rejecting Jesus as Messiah) will last until the complete number of elect Gentiles has come to salvation.

ROMANS—NOTE ON 11:26–27a Quoted from Isa. 59:20–21.

ROMANS—NOTE ON 11:26 all Israel. All the elect Jewish people alive at the end of the tribulation, not the believing remnant of Jews within the church during this church age (see notes on v v. 5, 17). Since the remnant has already embraced the truth of the gospel (see note on v. 25), it could not be in view here, since it no longer needs the salvation this verse promises. The Deliverer will come from

Zion. See Ps. 14:7; 53:6; Isa. 46:13. The Lord Jesus Christ's millennial rule will be associated with Mount Zion (see notes on Ps. 110:2; Heb. 12:22). Zion. See note on Rom. 9:33.

ROMANS—NOTE ON 11:27 covenant. The New Covenant (Isa. 59:21; Jer. 31:31– 34). when I take away their sins. Quoted from Isa. 27:9. A necessary prerequisite for Israel's salvation (cf. Ezek. 36:25–29; Heb. 8:12).

ROMANS—NOTE ON 11:28 gospel . . . enemies. Israel's temporary situation during her time of spiritual hardening (see note on v. 25). as regards election. From the perspective of God's eternal choice, Israel will always be his covenant people (see note on v. 1). the sake of their forefathers. The patriarchs (Abraham, Isaac, and Jacob), recipients of the Abrahamic Covenant (Ex. 2:24; Lev. 26:42; 2 Kings 13:23).

ROMANS—NOTE ON 11:29 the gifts . . . are irrevocable. See note on v. 1. God's sovereign election of Israel, like that of individual believers, is unconditional and unchangeable, because it is rooted in his immutable nature and expressed in the unilateral, eternal Abrahamic Covenant (see note on 9:4).

ROMANS—NOTE ON 11:30–31 God will extend his grace to unbelieving Israel, just as he did to unbelieving Gentiles (cf. Rom. 5:8). Salvation, whether of Jews or Gentiles, flows from God's mercy (cf. 1 Tim. 1:12–14).

ROMANS—NOTE ON 11:32 Though not the author of sin (Ps. 5:4; Hab. 1:13; James 1:13), God allowed man to pursue his sinful inclinations so that he could receive glory by demonstrating his grace and mercy to disobedient sinners (cf. Eph. 2:2; 5:6).

ROMANS—NOTE ON 11:33–36 The majesty, grandeur, and wisdom of God's plan revealed in v v. 1–32 caused Paul to burst out in praise. This doxology is a fitting response not only to God's future plans for Israel (chs. 9–11), but to Paul's entire discussion of justification by faith (chs. 1–11).

ROMANS—NOTE ON 11:33 wisdom. See Ps. 104:24; Dan. 2:20; Eph. 3:10; Rev. 7:12. knowledge. God's omniscience (cf. 1 Sam. 2:3; 1 Kings 8:39; Ps. 44:21; 147:5). judgments. God's purposes or decrees, which are beyond human understanding (cf. Ps. 36:6). ways. The methods God chooses to accomplish his purposes (cf. Job 5:9; 9:10; 26:14).

ROMANS—NOTE ON 11:34 Quoted from Isa. 40:13.

ROMANS—NOTE ON 11:35 Quoted from Job 41:11.

ROMANS—NOTE ON 11:36 See 1 Cor. 8:6; 15:28; Eph. 1:23; 4:6; Heb. 2:10. God is the source, the sustainer, and the rightful end of everything that exists.

ROMANS—NOTE ON 12:1–16:27 In these final five chapters, Paul explains in great detail how believers are to practically live out the rich theological truths of chs. 1–11. God has graciously given believers so much, that Paul exhorts them to respond in grateful obedience.

ROMANS—NOTE ON 12:1 therefore. This refers to the last refrain of Paul's doxology of praise in 11:36. Since all things are for God's glory, we must respond by offering ourselves for that purpose. appeal. This Greek word comes from a root which means "to call alongside to help." Jesus used a related word, often translated "comforter," in reference to the Holy Spirit (John 14:16, 26; 15:26; 16:7). This family of words later came to connote exhorting, encouraging, or counseling. Paul was speaking as a counselor to his readers, but his counsel carried the full weight of his apostleship. mercies of God. The gracious, extravagant, divine graces Paul expounded in the first 11 chapters, including God's love (Rom. 1:7; cf. 5:5; 8:35, 39), grace (1:6–7; 3:24; 5:2, 20–21; 6:15), righteousness (1:17; 3:21–22; 4:5–6, 22–24; 5:17, 19), and the gift of faith (1:5, 17; 3:22, 26; 4:5, 13; 5:1; 10:17; 12:3). present your bodies as a living sacrifice. Under the Old Covenant, God accepted the sacrifices of dead animals. But because of Christ's ultimate sacrifice, the OT sacrifices are no longer of any effect (Heb. 9:11–12). For those in Christ, the only acceptable worship is to offer themselves completely to the Lord. Under God's control, the believer's yetunredeemed body (see notes on Rom. 6:6, 12; 7:5; cf. 8:11, 23) can and must be yielded to him as an instrument of righteousness (6:12–13; cf. 8:11–13). spiritual worship. In light of all the spiritual riches believers enjoy solely as the fruit of God's mercies (Rom. 11:33, 36), it logically follows that they owe God their highest form of service. Understood here is the idea of priestly, spiritual service, which was such an integral part of OT worship.

ROMANS—NOTE ON 12:2 Do not be conformed. "Conformed" refers to assuming an outward expression that does not reflect what is really inside, a kind of masquerade or act. The word's form implies that Paul's readers were already allowing this to happen and must stop. this world. Better translated "age,"

which refers to the system of beliefs, values—or the spirit of the age—at any time current in the world. This sum of contemporary thinking and values forms the moral atmosphere of our world and is always dominated by Satan (cf. 2 Cor. 4:4). transformed. The Greek word, from which the English word "metamorphosis" comes, connotes a change in outward appearance. Matthew uses the same word to describe the Transfiguration (Matt. 17:2). Just as Christ briefly and in a limited way displayed outwardly his inner, divine nature and glory at the Transfiguration, Christians should outwardly manifest their inner, redeemed natures, not once, however, but daily (cf. 2 Cor. 3:18; Eph. 5:18). renewal of your mind. That kind of transformation can occur only as the Holy Spirit changes our thinking through consistent study and meditation of Scripture (Ps. 119:11; cf. Col. 1:28; 3:10, 16; Phil. 4:8). The renewed mind is one saturated with and controlled by the word of God. good . . . acceptable . . . perfect. Holy living of which God approves. These words borrow from OT sacrificial language and describe a life that is morally and spiritually spotless, just as the sacrificial animals were to be (cf. Lev. 22:19–25).

ROMANS—NOTE ON 12:3 grace. The divine, undeserved favor that called Paul to be an apostle and gave him spiritual authority (Rom. 1:1–5; cf. 1 Cor. 3:10; Gal. 2:9) and also produced sincere humility (1 Tim. 1:12–14). sober judgment. The exercise of sound judgment, which will lead believers to recognize that in themselves they are nothing (cf. 1 Pet. 5:5), and will yield the fruit of humility (cf. 3 John 9). measure of faith. The correct proportion of the spiritual gift—or supernatural endowment and ability—the Holy Spirit gives each believer (see note on 1 Pet. 4:10) so he may fulfill his role in the body of Christ (1 Cor. 12:7, 11). "Faith" is not saving faith, but rather faithful stewardship, the kind and quantity required to use one's own particular gift (cf. 1 Cor. 12:7, 11). Every believer receives the exact gift and resources he needs to fulfill his role in the body of Christ.

ROMANS—NOTE ON 12:4–8 One of two NT passages (cf. 1 Cor. 12:12–14) listing the general categories of spiritual gifts. The emphasis in each list is not on believers identifying their gift perfectly, but on faithfully using the unique enablement God has given each. The fact that the two lists differ clearly implies the gifts are like a palette of basic colors, from which God selects to blend a unique hue for each disciple's life (see notes on Rom. 12:6–8; 1 Cor. 12:12–14).

ROMANS—NOTE ON 12:4 one body . . . many members. Just as in the natural body, God has sovereignly given the body of Christ a unified diversity (see note

on 1 Cor. 12:14–20).

ROMANS—NOTE ON 12:5 in Christ. See notes on 8:1 and Eph. 1:3–14.

ROMANS—NOTE ON 12:6 gifts. See note on 12:3. according to the grace given. Undeserved and unmerited (see note on v. 3). The gift itself (1 Cor. 12:4), the specific way in which it is used (1 Cor. 12:5), and the spiritual results (1 Cor. 12:6) are all sovereignly chosen by the Spirit completely apart from personal merit (1 Cor. 12:11). prophecy. See note on 1 Cor. 12:10. This Greek word means "speaking forth" and does not necessarily include prediction of the future or any other mystical or supernatural aspects. Although some prophets in Acts did make predictions of future events (Acts 11:27–28; 21:10–11), others made no predictions but spoke the truth of God to encourage and strengthen their hearers (Acts 15:32; cf. 15:22–31). The evidence does suggest, however, that in the first century, before the NT was complete and the sign gifts had ceased (see note on 1 Cor. 13:8–10), this word may have had both non-revelatory and revelatory facets. In its non-revelatory sense, the word "prophecy" simply identifies the skill of public proclamation of the word of God (see notes on 1 Cor. 14:3, 24–25; 1 Pet. 4:11). in proportion to our faith. Lit., "the faith," or the full revealed message or body of Christian faith (Jude 3; cf. 2 Tim. 4:2). The preacher must be careful to preach the same message the apostles delivered. Or, it could also refer to the believer's personal understanding and insight regarding the gospel (see note on Rom. 12:3).

ROMANS—NOTE ON 12:7 service. From the same Greek word as "deacon," "deaconess," it refers to those who serve. This gift, similar to the gift of helps (1 Cor. 12:28), has broad application to include every kind of practical help (cf. Acts 20:35; 1 Cor. 12:28). teaching. The ability to interpret, clarify, systematize, and explain God's truth clearly (cf. Acts 18:24–25; 2 Tim. 2:2). Pastors must have the gift of teaching (1 Tim. 3:2; Titus 1:9; cf. 1 Tim. 4:16), but many mature, qualified laymen also have this gift. This differs from preaching (prophecy), not in content, but in the unique skill for public proclamation (see note on Rom. 12:6).

ROMANS—NOTE ON 12:8 exhortation. The gift which enables a believer to effectively call others to obey and follow God's truth (see note on v. 1). It may be used negatively to admonish and correct regarding sin (2 Tim. 4:2), or positively, to encourage, comfort, and strengthen struggling believers (cf. 2 Cor. 1:3–5; Heb. 10:24–25). contributes. This denotes the sacrificial sharing and giving of

one's resources and self to meet the needs of others (cf. 2 Cor. 8:3–5, 9, 11; Eph. 4:28). generosity. Simplicity, single-mindedness, and openhearted giving. The believer who gives with a proper attitude does not do so for thanks and personal recognition, but to glorify God (cf. Matt. 6:2; Acts 2:44–45; 4:37–5:11; 2 Cor. 8:2–5). leads. Lit., "standing before." Paul calls this gift "administrating" (1 Cor. 12:28), a word that means "to guide" and is used of the person who steers a ship (Acts 27:11; Rev. 18:17). In the NT, this word is used to describe only leadership in the home (1 Tim. 3:4–5, 12) and the church (1 Cor. 12:28; 1 Tim. 5:17; cf. Acts 27:11; Rev. 18:17). Again, the church's leaders must exercise this gift, but it is certainly not limited to them. does acts of mercy. One who actively shows sympathy and sensitivity to those in suffering and sorrow, and who has both the willingness and the resources to help lessen their afflictions. Frequently, this gift accompanies the gift of exhortation. cheerfulness. This attitude is crucial to ensure that the gift of mercy becomes a genuine help, not a discouraging commiseration with those who are suffering (cf. Prov. 14:21, 31; Luke 4:18–19).

ROMANS—NOTE ON 12:9–21 This passage provides a comprehensive and mandatory list of traits that characterize the Spirit-filled life (cf. John 15:8; Eph. 2:10). Paul presents these characteristics under four categories: 1) personal duties (Rom. 12:9); 2) family duties (v v. 10–13); 3) duties to others (v v. 14–16); and 4) duties to those who consider us enemies (v v. 17–21).

ROMANS—NOTE ON 12:9 love. The supreme NT virtue, which centers completely on the needs and welfare of the one loved and does whatever necessary to meet those needs (cf. Matt. 22:37–39; Gal. 5:22; 1 Pet. 4:8; 1 John 4:16; see notes on 1 Cor. 13). genuine. See note on Matt. 6:2. Christian love is to be shown purely and sincerely, without self-centeredness or guile.

ROMANS—NOTE ON 12:10 Love . . . with brotherly affection. To be devoted to other Christians with a family sort of love, not based on personal attraction or desirability (cf. 1 Thess. 4:9). This quality is the primary way the world can recognize us as followers of Christ (John 13:35; cf. 1 John 3:10, 17–19). Outdo . . . in showing honor. To show genuine appreciation and admiration for fellow believers by putting them first (Phil. 2:3).

ROMANS—NOTE ON 12:11 Whatever is worth doing in the Christian life is valuable enough to be done with enthusiasm and care (John 9:4; Gal. 6:10; Heb. 6:10–11; cf. Eccles. 9:10; 2 Thess. 3:13). Sloth and indifference not only prevent good, but allow evil to prosper (Prov. 18:9; Eph. 5:15–16). fervent in spirit.

Lit., "to boil in spirit." This phrase suggests having plenty of heat to produce adequate, productive energy, but not so much heat that one goes out of control (cf. Acts 18:25; 1 Cor. 9:26; Gal. 6:9).

ROMANS—NOTE ON 12:12 Rejoice in hope. Of Christ's return and our ultimate redemption (see notes on 5:2; 8:19; cf. Matt. 25:21; 1 Cor. 15:58; 2 Tim. 4:8). patient in tribulation. See note on Rom. 5:3. constant in prayer. Cf. Acts 2:42; 1 Thess. 5:17; 1 Tim. 2:8.

ROMANS—NOTE ON 12:13 Contribute. From a Greek word that means commonality, partnership, or mutual sharing, which is often translated "fellowship," and "communion" (Acts 2:42, 44; cf. 4:32; 1 Tim. 6:17–18). show hospitality. Lit., "pursuing the love of strangers" (Heb. 13:2)—not merely entertaining one's friends. In NT times, travel was dangerous and inns were evil, scarce, and expensive. So the early believers often opened their homes to travelers, especially to fellow believers (2 Tim. 1:16–18; 3 John 5–8; cf. Luke 14:12–14; 1 Pet. 4:9). Church leaders should be role models of this virtue (Titus 1:8).

ROMANS—NOTE ON 12:14 Bless those who persecute you. Treat enemies as if they were your friends (Luke 6:27–33; cf. Matt. 5:44; Luke 23:34; Acts 7:60; 1 Pet. 2:21–23).

ROMANS—NOTE ON 12:15 Rejoice . . . weep. To be glad in the blessings, honor, and welfare of others—no matter what one's own situation (cf. 1 Cor. 12:26; 2 Cor. 2:3), and to be sensitive or compassionate to the hardships and sorrows of others (Col. 3:12; James 5:11; cf. Luke 19:41–44; John 11:35).

ROMANS—NOTE ON 12:16 Live in harmony with one another. To be impartial (see notes on 2:11; James 2:1–4, 9; cf. Acts 10:34; 1 Tim. 5:21; 1 Pet. 1:17). not be haughty. To be haughty with self-seeking pride (cf. Phil. 2:3). wise in your own sight. Christians are not to have conceit or feelings of superiority toward fellow believers (cf. Rom. 1:22).

ROMANS—NOTE ON 12:17 Repay no one evil for evil. The OT law of "eye for eye, tooth for tooth" was never intended to be applied by individuals in the OT or NT; but it was a standard for the collective society to use to enforce good conduct among people (1 Thess. 5:15; see note on Ex. 21:23–24; cf. Lev. 24:20; Deut. 19:21; 1 Pet. 3:8–9). give thought to do what is honorable. Christians are

to respect what is intrinsically proper and honest and have the right behavior when they are around others, especially unbelievers.

ROMANS—NOTE ON 12:18 If possible. Although we should do everything possible to be at peace with others, it will not always come, because it also depends on others' attitudes and responses.

ROMANS—NOTE ON 12:19 wrath. Of God (see note on 1:18). Vengeance. Divine retribution as quoted from Deut. 32:35.

ROMANS—NOTE ON 12:20 heap burning coals on his head. Refers to an ancient Egyptian custom in which a person who wanted to show public contrition carried a pan of burning coals on his head. The coals represented the burning pain of his shame and guilt. When believers lovingly help their enemies, it should bring shame to such people for their hate and animosity (cf. Prov. 25:21–22).

ROMANS—NOTE ON 13:1 be subject. This Greek word was used of a soldier's absolute obedience to his superior officer. Scripture makes one exception to this command: when obedience to civil authority would require disobedience to God's word (Ex. 1:17; Dan. 3:16–18; 6:7, 10; see note on Acts 4:19). governing authorities. Every position of civil authority without regard to competency, morality, reasonableness, or any other caveat (1 Thess. 4:11–12; 1 Tim. 2:1–2; Titus 3:1–2). there is no authority except from God. Since he alone is the Sovereign ruler of the universe (Ps. 62:11; 103:19; 1 Tim. 6:15), he has instituted four authorities on earth: 1) the government over all citizens; 2) the church over all believers; 3) the parents over all children; and 4) the masters over all employees. instituted. Human government's authority derives from and is defined by God. He established human government to reward good and to restrain sin in an evil, fallen world.

ROMANS—NOTE ON 13:2 resists the authorities resists what God has appointed. Since all government is God-ordained, disobedience is rebellion against God. judgment. Not God's judgment, but punishment from the government for breaking the law (see note on v. 4).

ROMANS—NOTE ON 13:3 not a terror to good conduct, but to bad. Even the most wicked, godless governments act as a deterrent to crime. do what is good . . . receive his approval. Peaceful, law-abiding citizens need not fear the authorities. Few governments will harm those who obey their laws. In fact,

governments usually commend such people.

ROMANS—NOTE ON 13:4 God's servant for your good. By helping restrain evil and protecting life and property. Paul took advantage of his government's role in promoting what is good when he exercised his rights as a Roman citizen to obtain justice (Acts 16:37; 22:25, 29; 25:11). bear the sword. This symbolizes the government's right to inflict punishment on wrongdoers—especially capital punishment (Gen. 9:6; cf. Matt. 26:52; Acts 25:11). carries out . . . wrath. By means of the punishment inflicted by the civil authorities against wrongdoers.

ROMANS—NOTE ON 13:5 be in subjection. See note on v. 1. for the sake of conscience. Out of a sense of obligation to God and to keep a clear conscience before him (see note on 2 Cor. 1:12), not merely to avoid punishment from the civil authorities.

ROMANS—NOTE ON 13:6 because of this. Because God ordained human government and demands submission to it (v v. 1–5). taxes. The Greek word referred specifically to taxes paid by individuals, particularly those living in a conquered nation to their foreign rulers—which makes the tax even more onerous. That tax was usually a combined income and property tax. In this context, however, Paul uses the term in the broadest possible sense to speak of all kinds of taxes. Jesus explicitly taught that taxes are to be paid—even to the pagan Roman government (Matt. 22:17–21). He also set an example by willingly paying the temple tax (Matt. 17:24–27).

ROMANS—NOTE ON 13:7 Pay to all what is owed. "Pay" translates a Greek word signifying the payment of something owed—not a voluntary contribution—and is reinforced by the word "owed." The apostle reiterates that paying taxes is mandatory (see note on v. 6). taxes. Tolls or taxes on goods. respect . . . honor. God demands that we show sincere respect and an attitude of genuine high esteem for all public officials.

ROMANS—NOTE ON 13:8 Owe no one anything. Not a prohibition against borrowing money, which Scripture permits and regulates (cf. Ex. 22:25; Lev. 25:35–37; Deut. 15:7–9; Neh. 5:7; Ps. 15:5; 37:21, 26; Ezek. 22:12; Matt. 5:42; Luke 6:34). Paul's point is that all our financial obligations must be paid when they are due. See notes on Deut. 23:19–20 and 24:10–13. loves another. Believers are commanded to love not only other Christians (John 13:34–35; 1 Cor. 14:1; Phil. 1:9; Col. 3:14; 1 Thess. 4:9; 1 Tim. 2:15; Heb. 6:10; 1 Pet. 1:22;

4:8; 1 John 2:10; 3:23; 4:7, 21), but also non-Christians (Matt. 5:44; Luke 6:27, 35; cf. Luke 6:28, 34; Rom. 12:14, 20; Gal. 6:10; 1 Thess. 5:15). fulfilled the law. See note on Rom. 13:10.

ROMANS—NOTE ON 13:9 To demonstrate that love fulfills the law, Paul cites four of the Ten Commandments dealing with human relations and ties them in with an overarching OT command. He quotes Ex. 20:13–15, 17 (cf. Deut. 5:17–19, 21). summed up . . . love your neighbor as yourself. This command, quoting Lev. 19:18, encompasses all of God's laws concerning human relationships (Matt. 22:39); if we truly love our neighbor (anyone with whom we have contact, cf. Luke 10:25–37), we will only do what is in his best interest (Rom. 13:10).

ROMANS—NOTE ON 13:10 love is the fulfilling of the law. If we treat others with the same care that we have for ourselves, we will not violate any of God's laws regarding interpersonal relationships (Matt. 7:12; James 2:8).

ROMANS—NOTE ON 13:11 time. The Greek word views time not in terms of chronology, but as a period, era, or age (cf. 3:26; Matt. 16:3; Mark 1:15; Luke 21:8; Acts 1:7; 3:19; Rev. 1:3). sleep. Spiritual apathy and lethargy, i.e. unresponsiveness to the things of God. salvation. Not our justification, but the final feature of our redemption, glorification (see note on Rom. 8:23). is nearer. We will be glorified when Jesus returns (see note on 8:23), which draws closer with each passing day. The Bible frequently uses the return of Jesus Christ to motivate believers to holy living (2 Cor. 5:10; Titus 2:11–13; Heb. 10:24–25; James 5:7–8; 1 Pet. 4:7–11; 2 Pet. 3:11–14).

ROMANS—NOTE ON 13:12 night. Of man's depravity and Satan's dominion (cf. 1 Thess. 5:4–5). day. Of Christ's return and reign (cf. 1 Thess. 5:2–4). cast off. In light of Christ's imminent return, Paul exhorts believers to repent of and forsake their sins (2 Pet. 3:14; 1 John 2:28; cf. Eph. 4:22; Col. 3:8–10; Heb. 12:1, 14; James 1:21; 1 Pet. 2:1; 4:1–3). the armor of light. The protection that practical righteousness provides (cf. Eph. 6:11–17).

ROMANS—NOTE ON 13:13 Let us walk properly. By living a life pleasing to God, manifesting in our outward behavior the inner reality of a redeemed life (cf. 6:4; 8:4; Luke 1:6; Gal. 5:16, 25; Eph. 2:10; 4:1, 17; 5:2, 8, 15; Phil. 1:27; 3:16–17; Col. 1:10; 2:6; 1 Thess. 2:12; 4:1, 12; 1 Pet. 2:12; 1 John 2:6; 2 John 4, 6). orgies. Wild parties, sexual orgies, brawls, riots (cf. Gal. 5:21; 1 Pet. 4:3).

sexual immorality and sensuality. Cf. 1 Cor. 6:18; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; 2 Tim. 2:22. quarreling and jealousy. Closely associated iniquities (cf. 1 Cor. 3:3; 2 Cor. 12:20; Gal. 5:20; Phil. 1:15; 1 Tim. 6:4), since the former is often the result of the latter.

ROMANS—NOTE ON 13:14 But put on the Lord Jesus Christ. This phrase summarizes sanctification, the continuing spiritual process in which those who have been saved by faith are transformed into his image and likeness (cf. 2 Cor. 3:18; Gal. 4:19; Phil. 3:13–14; Col. 2:7; 1 John 3:2, 3). The image Paul uses to describe that process is taking off and putting on clothing, which is symbolic of thoughts and behavior. See notes on Eph. 4:20–24. no provision. This word has the basic meaning of planning ahead or forethought. Most sinful behavior results from wrong ideas and lustful desires we allow to linger in our minds (cf. James 1:14–15). the flesh. See note on Rom. 7:5. its desires. See Gal. 5:17 and Eph. 2:3.

ROMANS—NOTE ON 14:1–12 The diversity of the church displays Christ's power to bring together dissimilar people in genuine unity. Yet Satan often works on man's unredeemed flesh to create division and threaten that unity. The threat to unity Paul addresses in this passage arises when mature (strong) believers—both Jews and Gentiles—conflict with immature (weak) believers. The strong Jewish believers understood their freedom in Christ and realized the ceremonial requirements of the Mosaic law were no longer binding. The mature Gentiles understood that idols are not gods and, therefore, that they could eat meat that had been offered to them. But in both cases the weaker brothers' consciences were troubled, and they were even tempted to violate their consciences (a bad thing to train oneself to do). Knowing that the mature Jews and Gentiles would be able to understand these struggles, Paul addresses most of his comments to them.

ROMANS—NOTE ON 14:1 welcome. The Greek word refers to personal and willing acceptance of another. weak in faith. This characterizes those believers who are unable to let go of the religious ceremonies and rituals of their past. The weak Jewish believer had difficulty abandoning the rites and prohibitions of the Old Covenant; he felt compelled to adhere to dietary laws, observe the Sabbath, and offer sacrifices in the temple. The weak Gentile believer had been steeped in pagan idolatry and its rituals; he felt that any contact with anything remotely related to his past, including eating meat that had been offered to a pagan deity and then sold in the marketplace, tainted him with sin. Both had very sensitive

consciences in these areas, and were not yet mature enough to be free of those convictions. Cf. 1 Cor. 8:1–13. quarrel over opinions. The mature believer should not sit in judgment on the sincere but underdeveloped thoughts that govern the weak believer's conduct.

ROMANS—NOTE ON 14:2 One . . . believes. The strong believer, whose mature faith allows him to exercise his freedom in Christ by eating the inexpensive meat sold at the pagan meat markets—inexpensive because a worshiper had first offered it as a sacrifice to a pagan deity (see notes on 1 Cor. 8:1–13). only vegetables. The strict diet weak Jewish and Gentile believers ate to avoid eating meat that was unclean or may have been sacrificed to idols.

ROMANS—NOTE ON 14:3 despise . . . pass judgment. To "despise" is to consider someone as worthless. "pass judgment" is equally strong and means "to condemn." Paul uses them synonymously: The strong hold the weak in contempt as legalistic and self-righteous; the weak judge the strong to be irresponsible at best and perhaps depraved.

ROMANS—NOTE ON 14:4 before his own master that he stands or falls. How Christ evaluates each believer is what matters, and his judgment does not take into account religious tradition or personal preference (cf. 8:33–34; 1 Cor. 4:3– 5).

ROMANS—NOTE ON 14:5 esteems one day. Though it was no longer required by God, the weak Jewish believer felt compelled to observe the Sabbath and other special days associated with Judaism (cf. Gal. 4:9–10; see notes on Col. 2:16– 17). On the other hand, the weak Gentile wanted to separate himself from the special days of festivities associated with his former paganism because of its immorality and idolatry. esteems all days alike. The mature believers were unaffected by those concerns. Each . . . should be fully convinced. Each Christian must follow the dictates of his own conscience in matters not specifically commanded or prohibited in Scripture. Since conscience is a Godgiven mechanism to warn, and responds to the highest standard of moral law in the mind (Rom. 2:14–15), it is not sensible to train yourself to ignore it. Rather, respond to its compunctions and as you mature, by learning more, your mind will not alert it to those things which are not essential.

ROMANS—NOTE ON 14:6 The strong believer eats whatever he pleases and thanks the Lord. The weak brother eats according to his ceremonial diet and thanks the

Lord that he made a sacrifice on his behalf. In either case, the believer thanks the Lord, so the motive is the same. of the Lord. Whether weak or strong, the motive behind a believer's decisions about issues of conscience must be to please the Lord.

ROMANS—NOTE ON 14:7 lives to himself . . . dies to himself. The focus of Christian living is never oneself—everything we do should be to please our Sovereign Lord (cf. 1 Cor. 6:20; 10:31).

ROMANS—NOTE ON 14:9 Lord both of the dead and of the living. Christ died not only to free us from sin, but to enslave us to himself (6:22); to establish himself as Sovereign over the saints in his presence and those still on earth (cf. Phil. 2:11; 1 Tim. 6:15; Rev. 17:14; 19:16).

ROMANS—NOTE ON 14:10 pass judgment . . . despise. See note on v. 3. your brother. A fellow believer in Christ. the judgment seat of God. See notes on 1 Cor. 3:13–15. Every believer will give an account of himself, and the Lord will judge the decisions he made—including those concerning issues of conscience. That verdict is the only one that matters (see notes on 1 Cor. 4:1–5; 2 Cor. 5:9– 10).

ROMANS—NOTE ON 14:11 it is written. Paul quotes Isa. 45:23 and 49:18 (cf. Phil. 2:10–11).

ROMANS—NOTE ON 14:13 pass judgment. See note on v. 3. but rather decide. The same Greek word translated "pass judgment" (14:3, 10, 13) is here translated "rather decide." In v v. 3, 10, 13a the meaning is negative: to condemn. In v. 13b, the meaning is positive: to determine or make a careful decision. The point of Paul's play on words is that instead of passing judgment on their brothers, they should use their best judgment to help fellow believers. stumbling block. Anything a believer does—even though Scripture may permit it—that causes another to fall into sin (1 Cor. 8:9).

ROMANS—NOTE ON 14:14 I know and am persuaded in the Lord Jesus. This truth was not the product of Paul's own thinking or the teaching of others, but of divine revelation (cf. Gal. 1:12). See note on 1 Cor. 7:12. nothing is unclean in itself. See note on Acts 10:15; cf. Mark 7:15; 1 Tim. 4:3–5; Titus 1:15. unclean. The Greek word originally meant "common" but came to mean "impure" or "evil" (see note on Acts 10:14). anyone who thinks it unclean. If a believer is

convinced a certain behavior is sin—even if his assessment is wrong—he should never do it. If he does, he will violate his conscience, experience guilt (cf. 1 Cor. 8:4–7; see note on Rom. 2:15), and perhaps be driven back into deeper legalism instead of moving toward freedom (see note on 14:5).

ROMANS—NOTE ON 14:15 grieved. The Greek word refers to causing pain or distress. A weak believer may be hurt when he sees a brother do something he believes is sinful. But still worse, the strong believer may cause his weaker brother to violate his own conscience (cf. 1 Cor. 8:8–13). love. See notes on 1 Cor. 13:1–13. Love will ensure that the strong Christian is sensitive and understanding of his brother's weaknesses (1 Cor. 8:8–13). destroy. This refers to complete devastation. In the NT, it is often used to indicate eternal damnation (Matt. 10:28; Luke 13:3; John 3:16; Rom. 2:12). In this context, however, it refers to a serious devastation of one's spiritual growth (cf. Matt. 18:3, 6, 14). one for whom Christ died. Any Christian (cf. 1 Cor. 8:11).

ROMANS—NOTE ON 14:16 good. The rightful exercise of one's Christian liberty (cf. 1 Cor. 10:23–32). spoken of as evil. To blaspheme. When unbelievers see a strong Christian abusing his freedom in Christ and harming a weaker brother, they will conclude that Christianity is filled with unloving people, which reflects badly on God's reputation (cf. Rom. 2:24).

ROMANS—NOTE ON 14:17 kingdom of God. The sphere of salvation where God rules in the hearts of those he has saved (see notes on Acts 1:3; 1 Cor. 6:9). eating and drinking. Non-essentials and external observances. righteousness. Holy, obedient living (cf. Eph. 6:14; Phil. 1:11). peace. The loving tranquillity, produced by the Spirit, that should characterize believers' relationships with God and each other (Gal. 5:22). joy in the Holy Spirit. Another part of the Spirit's fruit, this describes an abiding attitude of praise and thanksgiving regardless of circumstances, which flows from one's confidence in God's sovereignty (Gal. 5:22; 1 Thess. 1:6).

ROMANS—NOTE ON 14:18 approved by men. This refers to approving something after a careful examination, like a jeweler inspecting a stone to determine its quality and value. Christians are under the microscope of a skeptical world that is assessing how they live with and treat each other (cf. John 13:35; Phil. 2:15).

ROMANS—NOTE ON 14:20 work of God. A fellow Christian who has been redeemed by the efforts of the Father, Son, and Holy Spirit, not his own (cf. v.

15; Eph. 2:10). Everything . . . clean. The discretionary liberties which God has given to believers and are good in themselves (cf. Rom. 14:14, 16). stumble by what he eats. One who uses those God-given liberties carelessly and selfishly, offending his weaker brother.

ROMANS—NOTE ON 14:21 stumble. See note on v. 13.

ROMANS—NOTE ON 14:22–23 The strongest Christian can bring harm to himself in the area of Christian liberty by denouncing or belittling the freedom God has given him (Gal. 5:1), or by carelessly flaunting his liberty without regard for how that might affect others (cf. 1 Cor. 10:23–32).

ROMANS—NOTE ON 14:22 faith that you have, keep between yourself and God. Paul urges the strong believer to understand his liberty, enjoy it, and keep it between God and himself. what he approves. The strong believer maintains a healthy conscience because he does not give a weak believer a cause to stumble.

ROMANS—NOTE ON 14:23 whoever has doubts is condemned. When the weak brother violates his conscience, he sins. whatever does not proceed from faith. The thoughts and actions that our conscience condemns.

ROMANS—NOTE ON 15:1 We who are strong. See notes on 14:1–13. to bear. The word means "to pick up and carry a weight." It is used of carrying a pitcher of water (Mark 14:13), of carrying a man (Acts 21:35), and figuratively of bearing an obligation (Acts 15:10). The strong are not to simply tolerate the weaknesses of their weaker brothers; they are to help the weak shoulder their burdens by showing loving and practical consideration for them (Gal. 6:2; cf. 1 Cor. 9:19– 22; Phil. 2:2–4). failings. See note on Rom. 14:1.

ROMANS—NOTE ON 15:2 build him up. To build up and strengthen. This is essentially the same appeal Paul made earlier (14:19), only with the additional qualification of self-sacrifice (1 Cor. 10:23–24; cf. Phil. 2:2–5).

ROMANS—NOTE ON 15:3 Christ did not please himself. His ultimate purpose was to please God and accomplish his will (John 4:34; 5:30; 6:38; 8:25, 27–29; Phil. 2:6–8). it is written. Quoted from Ps. 69:9. The reproaches . . . fell on me. "Reproaches" refers to slander, false accusations, and insults. Men hate God, and they manifested that same hate toward the One he sent to reveal himself (cf. John 1:10, 11, 18).

ROMANS—NOTE ON 15:4 whatever was written in former days. The divinely revealed OT. written for our instruction. Although Christians live under the New Covenant and are not under the authority of the Old Covenant, God's moral law has not changed and all Scripture is of spiritual benefit (1 Cor. 10:6, 10–11; 2 Pet. 1:20–21). Paul's description of the benefits of Scripture certainly includes the NT, but speaks primarily about "the sacred writings"—or the OT (2 Tim. 3:15–17). endurance. See note on Rom. 5:3. encouragement. The word of God not only informs believers how to endure, but it also encourages them in the process. hope. See note on 5:2. Without the clear and certain promises of the word of God, the believer has no basis for hope (cf. Ps. 119:81, 114; Eph. 2:12; Jer. 14:8).

ROMANS—NOTE ON 15:5 live in such harmony with one another. Paul urges the strong and the weak (see notes on 14:1–13), despite their differing views on these non-essential issues, to pursue loving, spiritual harmony in regard to matters on which the Bible is silent.

ROMANS—NOTE ON 15:5–6 in accord . . . one voice. Our unity should be both real ("accord") and apparent ("one voice"). But the consummate purpose of unity is not to please other believers but to glorify God. God and Father. This expression emphasizes the deity of Christ. Jesus is not an adopted son of God; he is of the same essential being and nature as God. This is such an important connection that it appears frequently in the NT (2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Pet. 1:3).

ROMANS—NOTE ON 15:7 welcome. See note on 14:1. as Christ . . . welcomed you. If the perfect, sinless Son of God was willing to bring sinners into God's family, how much more should forgiven believers be willing to warmly embrace and accept each other in spite of their disagreements over issues of conscience (Matt. 10:24; 11:29; Eph. 4:32–5:2).

ROMANS—NOTE ON 15:8 a servant to the circumcised. Jesus was born a Jew (see note on Matt. 1:1), and as a child, he was circumcised and identified physically with the sign of the covenant (see notes on Rom. 4:11; Gen. 17:11– 14). promises given to the patriarchs. The covenant with Abraham that God reiterated to both Isaac and Jacob (see note on Rom. 4:13).

ROMANS—NOTE ON 15:9–12 To show that God's plan has always been to bring Jew and Gentile alike into his kingdom and to soften the prejudice of Christian

Jews against their Gentile brothers, Paul quotes from the Law, the Prophets, and twice from the Psalms—all the recognized divisions of the OT—proving God's plan from their own Scriptures.

ROMANS—NOTE ON 15:9 that the Gentiles might glorify God for his mercy. Because he extended his grace and mercy to a people outside the covenant (see notes on 10:11–21; 11:11–18). it is written. Quoted from 2 Sam. 22:50 and Ps. 18:49. The psalmist sings praise to God among the nations, which alludes to Gentile salvation.

ROMANS—NOTE ON 15:10 Quoted from Deut. 32:43.

ROMANS—NOTE ON 15:11 Quoted from Ps. 117:1.

ROMANS—NOTE ON 15:12 Quoted from Isa. 11:10. root of Jesse. A way of referring to Jesus as the descendant of David, and thus of David's father Jesse (see note on Rev. 5:5).

ROMANS—NOTE ON 15:13 God of hope. God is the source of eternal hope, life, and salvation, and he is the object of hope for every believer (see note on 5:2). by the power of the Holy Spirit. The believer's hope comes through the Scripture (cf. 15:4; Eph. 1:13–14), which was written and is applied to every believing heart by the Holy Spirit.

ROMANS—NOTE ON 15:14–22 Not wanting to jeopardize his relationship with the believers in Rome by seeming to be insensitive, presumptuous, or unloving, Paul sets out to explain how he could write such a forthright letter to a church he did not found and had never visited.

ROMANS—NOTE ON 15:14 goodness. High moral character. The believers in Rome hated evil and loved righteousness, attitudes their lives clearly displayed. knowledge. Refers to deep, intimate knowledge indicating that the Roman believers were doctrinally sound (Col. 2:2–3), illustrating the fact that truth and virtue are inseparable (cf. 1 Tim. 1:19). instruct. To encourage, warn, or advise —a comprehensive term for preaching (1 Cor. 14:3) and personal counseling (see note on Rom. 12:1). Every believer is responsible to encourage and strengthen other believers with God's word and is divinely equipped to do so (2 Tim. 3:16).

ROMANS—NOTE ON 15:15 way of reminder. In spite of their spiritual strength,

these Christians needed to be reminded of truths they already knew but could easily neglect or even forget (cf. 1 Tim. 4:6; 2 Tim. 2:8–14; Titus 3:1).

ROMANS—NOTE ON 15:16 minister. "Minister" was a general Greek term used of public officials. But in the NT it is used most often of those who serve God in some form of public worship (e.g., Phil. 2:17; Heb. 1:7, 14; 8:1–2, 6), including that of a priest (Luke 1:23). to the Gentiles. Although Paul's practice was always to present the gospel to the Jews first in every city he visited (see note on Acts 13:5), his primary apostolic calling was to the Gentiles (Rom. 11:13; Acts 9:15). the offering. Having referred to himself as a minister, a word with priestly overtones, Paul explains that his priestly ministry is to present to God an offering of a multitude of Gentile converts.

ROMANS—NOTE ON 15:17 be proud. Paul never boasted in his accomplishments as an apostle, but only in what Christ had accomplished through him (1 Cor. 1:27–29, 31; 2 Cor. 10:13–17; 12:5, 9; Gal. 6:14; 1 Tim. 1:12–16).

ROMANS—NOTE ON 15:19 signs and wonders. See notes on Acts 2:19; 2 Cor. 12:12. God used them to authenticate true preaching and teaching. Illyricum. The region that roughly corresponds to former Yugoslavia and current northern Albania. In Paul's day, this area was more commonly known as Dalmatia (2 Tim. 4:10). Jerusalem to Illyricum covered some 1,400 miles.

ROMANS—NOTE ON 15:20 gospel. See note on 1:1. someone else's foundation. Paul's goal was to reach those who had never heard the gospel—the primary function of a NT evangelist (Eph. 4:11). But for pastor-teachers, building on the foundation laid by such an evangelist is the crucial part of their ministry (cf. 1 Cor. 3:6).

ROMANS—NOTE ON 15:21 it is written. Quoted from Isa. 52:15; see note on Rom. 3:10. The OT quotation refers primarily to Christ's second coming, but in its broader application it refers to the process of evangelism that began in Paul's day and continues throughout church history until Christ returns.

ROMANS—NOTE ON 15:22 hindered from coming. The form of this Greek verb indicates an ongoing problem, and that something external created the hindrance. Paul was providentially being prevented by God from going to Rome (cf. Acts 16:7).

ROMANS—NOTE ON 15:23–24 Careful and sensible planning does not

demonstrate a lack of trust in God's providence. But plans must always be subject to the Lord's control and alteration—just as Paul's were (cf. Prov. 16:9).

ROMANS—NOTE ON 15:23 no longer have any room. Paul believed he had covered the region with the gospel sufficiently and could move on to other areas. I have longed . . . to come to you. See notes on 1:10–13.

ROMANS—NOTE ON 15:24 Spain. The city and region referred to in the OT as Tarshish (1 Kings 10:22; Jonah 1:3), located on the far western end of the European continent. It had become a major center of commerce and culture, made accessible by the vast network of Roman roads. Its most famous ancient son was Seneca, the philosopher and statesman who tutored Nero and served as prime minister of the Empire. helped on my journey there by you. Paul hoped the church at Rome would supply him with an escort and supplies to make the journey to Spain.

ROMANS—NOTE ON 15:25 bringing aid. See note on Acts 6:2.

ROMANS—NOTE ON 15:26 Macedonia and Achaia. See notes on Acts 16:9; 1 Thess. 1:7. Paul ministered in these regions during his first and second missionary journeys. contribution. The Greek word carries the basic idea of sharing and is usually translated "fellowship" or "communion." The context indicates that here it is the sharing of a financial gift to help support the poor in Jerusalem (1 Cor. 16:1; 2 Cor. 8:2–4; Gal. 2:9–10).

ROMANS—NOTE ON 15:27 their spiritual blessings. The "blessings" were gospel truths first preached to the Gentile believers by the Jewish apostles, prophets, teachers, and evangelists.

ROMANS—NOTE ON 15:28 what has been collected. The financial gift for the Jerusalem church; the fruit of their genuine love and gratitude. Spain. See note on 15:24.

ROMANS—NOTE ON 15:30 the love of the Spirit. This phrase occurs only here in Scripture and refers to Paul's love for the Holy Spirit, not the Spirit's love for him (cf. Ps. 143:10).

ROMANS—NOTE ON 15:30–31 prayers . . . that I may be delivered. Many Jews in Judea rejected the gospel and were prepared to attack Paul when he returned. Aware of the trouble that awaited him (Acts 20:22–24), he wanted the Roman

Christians to pray for his deliverance only so he could complete the ministry the Lord had given him. Their prayers were answered in that he met with success in Jerusalem (Acts 21:17, 19, 20) and was delivered from death, but not imprisonment (Acts 21:10–11; 23:11).

ROMANS—NOTE ON 15:31 may be acceptable. Paul wanted the Jewish Christians in Jerusalem to receive the financial gift from the Gentiles with loving gratitude, recognizing it as a gesture of brotherly love and kindness.

ROMANS—NOTE ON 15:32 God's will. See note on 1:10. be refreshed in your company. Paul eventually found the joy and rest he was looking for (Acts 28:15).

ROMANS—NOTE ON 15:33 the God of peace. Just as he is the God of hope (see note on v. 13), God is also the source of true peace (cf. Eph. 2:11–14; Phil. 4:7).

ROMANS—NOTE ON 16:1–27 This chapter, which has almost no explicit teaching and contains several lists of mostly unknown people, is the most extensive and intimate expression of Paul's love and affection for other believers and coworkers found anywhere in his NT letters. It also provides insights into the lives of ordinary first-century Christians and gives an inside look at the nature and character of the early church.

ROMANS—NOTE ON 16:1 Phoebe. Means "bright and radiant," which aptly fits Paul's brief description of her personality and Christian character. servant. The term from which we get "deacon" and "deaconess" (see notes on 1 Tim. 3:10, 11, 12). In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children (cf. Titus 2:3–5). Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church. When they had served faithfully and become widowed and destitute, such women were to be cared for by the church (see notes on 1 Tim. 5:3–16). Cenchreae. A neighboring port city of Corinth, where Paul wrote Romans. The church in Cenchreae was probably planted by the Corinthian church.

ROMANS—NOTE ON 16:3 Prisca and Aquila. See notes on Acts 18:1–3.

ROMANS—NOTE ON 16:4 who risked their necks for my life. Probably at Corinth or Ephesus, but the details are not known.

ROMANS—NOTE ON 16:5 Epaenetus. Probably saved through Paul's preaching and lovingly discipled by the apostle. first convert. See note on 1:13. He was the first convert in Asia Minor (modern Turkey).

ROMANS—NOTE ON 16:6 Mary, who has worked hard for you. "Worked hard" connotes hard labor to the point of exhaustion. The context suggests she might have ministered in the church at Rome since its founding and been mentioned to Paul by others (possibly Prisca and Aquila). But nothing more is known of her.

ROMANS—NOTE ON 16:7 Andronicus and Junia. Perhaps a married couple, since "Junia" can be a woman's name. fellow prisoners. Probably a reference to their actually sharing the same cell or adjacent cells at some point. well known to the apostles. Their ministry with Paul, and perhaps with Peter and some of the other apostles in Jerusalem before Paul was converted, was well known and appreciated by the apostles.

ROMANS—NOTE ON 16:8 Ampliatus. A common name among the emperor's household slaves at that time; he may have been one of those in "Caesar's household" (Phil. 4:22).

ROMANS—NOTE ON 16:9 Stachys. An uncommon Greek name meaning "ear of corn." He was obviously close to Paul, but the details are unknown.

ROMANS—NOTE ON 16:10 Aristobulus. Since Paul does not greet him personally, he was probably not a believer, although some relatives and household servants apparently were. One noted biblical scholar believes that he was the brother of Herod Agrippa I and the grandson of Herod the Great.

ROMANS—NOTE ON 16:11 Herodion. Related to the Herod family, and so perhaps associated with the household of Aristobulus. my kinsman. He may have been one of Paul's Jewish relatives. Narcissus. See note on 16:10. Some scholars believe that this was the Emperor Claudius's secretary. If so, two households within the palace had Christians in them (cf. Phil. 4:22).

ROMANS—NOTE ON 16:12 Tryphaena and Tryphosa. Possibly twin sisters, whose names mean "delicate" and "dainty." Persis. Named after her native Persia; since her work is spoken of in the past tense, she was probably older than the other two women in this verse.

ROMANS—NOTE ON 16:13 Rufus. Biblical scholars generally agree that he was

one of the sons of Simon of Cyrene, the man enlisted to carry Jesus' cross (cf. Mark 15:21) and was likely saved through that contact with Christ. Mark wrote his Gospel in Rome, possibly after the letter to Rome was written and circulated. Paul would not have mentioned Rufus if that name were not well known to the church in Rome. chosen in the Lord. Elected to salvation. This indicates he was widely known as an extraordinary believer because of his great love and service. his mother . . . to me as well. Rufus was not Paul's natural brother. Rather, Rufus's mother, the wife of Simon of Cyrene, at some time had cared for Paul during his ministry travels.

ROMANS—NOTE ON 16:14–15 "Brothers" in this context probably refers to both men and women, which indicates that these names represent the outstanding leaders of two of the assemblies in Rome.

ROMANS—NOTE ON 16:16 holy kiss. Kissing of friends on the forehead, cheek, or beard was common in the OT. The Jews in the NT church carried on the practice, and it became especially precious to new believers, who were often outcasts from their own families because of their faith, because of the spiritual kinship it signified.

ROMANS—NOTE ON 16:17–20 Paul considered it necessary to insert into his greetings of love this caution against harmful teachings and practices that undermine the truth of Christianity and are its greatest threat. Genuine love will be ready to forgive evil, but it will not condone or ignore it. Those such as Paul, who truly love other believers who are dear to them, will warn them about sin and harm (cf. 1 Cor. 13:6).

ROMANS—NOTE ON 16:17 divisions and create obstacles. Doctrinal falsehood and unrighteous practices (cf. Matt. 24:24; Acts 20:27–32; Gal. 1:6–8; Eph. 4:14).

ROMANS—NOTE ON 16:18 appetites. Driven by self-interest and selfgratification, often seen in their pretentious, extravagant, and immoral lifestyles (cf. Phil. 3:18–19; 2 Tim. 3:7–8; 2 Pet. 1:20–2:3, 10–19; Jude 12–13). naive. The simple person (cf. 2 Cor. 11:13–15).

ROMANS—NOTE ON 16:19 known to all. See note on 1:8.

ROMANS—NOTE ON 16:20 God of peace. See 15:33 and Heb. 13:20. will . . . crush Satan. See note on Gen. 3:15. soon. "Speedily, quickly" (Acts 12:7;

22:18; cf. Rev. 22:7, 12, 20). grace of our Lord Jesus. See note on Rom. 1:7.

ROMANS—NOTE ON 16:21 Lucius. Either 1) a native of Cyrene, one of the prophets and teachers in Antioch who participated in Paul and Barnabas's commissioning (Acts 13:1–3), or 2) another form of "Luke," the author of the Gospel of Luke and the book of Acts. Jason. One of the first converts in Thessalonica, who evidently let Paul stay in his home for a short time before Paul and Silas were sent to Berea (see notes on Acts 17:5–10). Sosipater. A longer form of "Sopater" (Acts 20:4–6), a Berean (cf. Acts 17:10–12) who joined other believers in meeting Paul at Troas after the apostle left Ephesus. my kinsmen. See note on Rom. 16:11.

ROMANS—NOTE ON 16:22 Tertius. Paul's secretary, who wrote this letter as Paul dictated it, inserts a personal greeting.

ROMANS—NOTE ON 16:23 Gaius. One of Paul's converts at Corinth (cf. 1 Cor. 1:14). His full name was most likely "Titius Justus" (Acts 18:7). the whole church. The congregation that met in Gaius's house. Erastus. A common name in NT times, but probably not the same man referred to in Acts 19:22 or 2 Tim. 4:20. treasurer. In Corinth. This was a prominent position with political clout. Quartus. May have been a physical brother of Erastus, but more likely just the final brother in Christ listed here.

ROMANS—NOTE ON 16:24 This verse is not found in the earliest Greek manuscripts of Romans, which is understandable in view of the longer, more explicit benediction that follows.

ROMANS—NOTE ON 16:25–27 The letter concludes with a beautiful doxology that praises God for his work through Jesus Christ and thereby summarizes the major themes in Romans (see notes on 11:33–36; cf. Matt. 6:13; Luke 19:37–38; Eph. 3:20–21; Heb. 13:20–21; Rev. 5:9–10).

ROMANS—NOTE ON 16:25 my gospel. See notes on 1:1 and 2:16; cf. Gal. 1:11 and 2:2. preaching of Jesus Christ. Synonymous with the gospel, it was Paul's supreme life commitment (see notes on Rom. 10:14, 15, 17; cf. 1 Cor. 1:23–24; 2 Cor. 4:5–6). the mystery. See note on Rom. 11:25. In the NT, this word does not have its modern connotation. Instead, it refers to something hidden in former times but now made known (1 Cor. 4:1; Eph. 5:32; 6:19; Col. 1:25–26; 2 Thess. 2:7–8; 1 Tim. 3:9, 16). The NT's most common mystery is that God would

provide salvation for Gentiles as well as Jews (Eph. 3:3–9).

ROMANS—NOTE ON 16:26 prophectic writings . . . made known. God had told Israel that he would not only call her to righteousness, but appoint her as a light (of the gospel) to the nations (see notes on Isa. 42:6; 49:6; 1 Pet. 1:10–11; cf. Gen. 12:3; Ex. 19:6; Isa. 49:22; 53:11; 60:3–5; Jer. 31:31, 33).

ROMANS—NOTE ON 16:27 God be glory. It was through the Father that the gospel was ultimately revealed, therefore he deserves all the credit, praise, and worship.

1 Corinthians

1 Corinthians 1 • 1 Corinthians 2 • 1 Corinthians 3 • 1 Corinthians 4 • 1 Corinthians 5 • 1 Corinthians 6 • 1 Corinthians 7 • 1 Corinthians 8 • 1 Corinthians 9 • 1 Corinthians 10 • 1 Corinthians 11 • 1 Corinthians 12 • 1 Corinthians 13 • 1 Corinthians 14 • 1 Corinthians 15 • 1 Corinthians 16 Introduction to 1 Corinthians

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to 1 Corinthians

Title

The letter is named for the city of Corinth, where the church to whom it was written was located. With the exception of personal epistles addressed to Timothy, Titus, and Philemon, all Paul's letters bear the name of the city where the church addressed existed.

Author and Date

As indicated in the first verse, the epistle was written by the apostle Paul, whose authorship cannot be seriously questioned. Pauline authorship has been universally accepted by the church since the first century, when 1 Corinthians was penned. Internally, the apostle claimed to have written the epistle (1:1, 13; 3:4–6; 4:15; 16:21). Externally, this correspondence has been acknowledged as genuine since A.D. 95 by Clement of Rome, who was writing to the Corinthian church. Other early Christian leaders who authenticated Paul as author include Ignatius (c. A.D. 110), Polycarp (c. A.D. 135), and Tertullian (c. A.D. 200).

This epistle was most likely written in the first half of A.D. 55 from Ephesus (16:8–9, 19) while Paul was on his third missionary journey. The apostle intended to remain on at Ephesus to complete his three-year stay (Acts 20:31) until Pentecost (May/June) A.D. 55 (1 Cor. 16:8). Then he hoped to winter (A.D. 55–56) at Corinth (1 Cor. 16:6; Acts 20:2). His departure for Corinth was anticipated even as he wrote (1 Cor. 4:19; 11:34; 16:8).

Background and Setting

The city of Corinth was located in southern Greece, in what was the Roman province of Achaia, c. 45 miles west of Athens. This lower part, the Peloponnesus, is connected to the rest of Greece by a 4-mile-wide isthmus, which is bounded on the east by the Saronic Gulf and on the west by the Gulf of Corinth. Corinth is near the middle of the isthmus and is prominently situated on a high plateau. For many centuries, all north-south land traffic in that area had to pass through or near this ancient city. Since travel by sea around the

Peloponnesus involved a 250-mile voyage that was dangerous and obviously time consuming, most captains carried their ships on skids or rollers across the isthmus directly past Corinth. Corinth understandably prospered as a major trade city, not only for most of Greece but for much of the Mediterranean area, including North Africa, Italy, and Asia Minor. A canal across the isthmus was begun by the emperor Nero during the first century A.D., but was not completed until near the end of the nineteenth century.

The Isthmian games, one of the two most famous athletic events of that day (the other being the Olympian games), was hosted by Corinth, causing more peopletraffic. Even by the pagan standards of its own culture, Corinth became so morally corrupt that its very name became synonymous with debauchery and moral depravity. To "corinthianize" came to represent gross immorality and drunken debauchery. In 6:9–10, Paul lists some of the specific sins for which the city was noted and which formerly had characterized many believers in the church there. Tragically, some of the worst sins were still found among some church members. One of those sins, incest, was condemned even by most pagan Gentiles (5:1).

Like most ancient Greek cities, Corinth had an acropolis (lit., "a high city"), which rose 2,000 feet and was used both for defense and for worship. The most prominent edifice on the acropolis was a temple to Aphrodite, the Greek goddess of love. Some 1,000 priestesses, who were "religious" prostitutes, lived and worked there and came down into the city in the evening to offer their services to male citizens and foreign visitors.

The church in Corinth was founded by Paul on his second missionary journey (Acts 18:1ff.). As usual, his ministry began in the synagogue, where he was assisted by two Jewish believers, Priscilla and Aquila, with whom he lived for a while and who were fellow tradesmen. Soon after, Silas and Timothy joined them and Paul began preaching even more intensely in the synagogue. When most of the Jews resisted the gospel, he left the synagogue, but not before Crispus, the leader of the synagogue, his family, and many other Corinthians were converted (Acts 18:5–8).

After ministering in Corinth for over a year and a half (Acts 18:11), Paul was brought before a Roman tribunal by some of the Jewish leaders. Because the charges were strictly religious and not civil, the proconsul, Gallio, dismissed the case. Shortly thereafter, Paul took Priscilla and Aquila with him to Ephesus.

From there he returned to Israel (Acts 18:18–22).

Unable to fully break with the culture from which it came, the church at Corinth was exceptionally factional, showing its carnality and immaturity. After the gifted Apollos had ministered in the church for some time, a group of his admirers established a clique and had little to do with the rest of the church. Another group developed that was loyal to Paul, another claimed special allegiance to Peter (Cephas), and still another to Christ alone (see 1 Cor. 1:10– 13; 3:1–9).

The most serious problem of the Corinthian church was worldliness, an unwillingness to divorce the culture around them. Most of the believers could not consistently separate themselves from their old, selfish, immoral, and pagan ways. It became necessary for Paul to write to correct this, as well as to command the faithful Christians not only to break fellowship with the disobedient and unrepentant members, but to put those members out of the church (5:9–13).

Before he wrote this inspired letter, Paul had written the church other correspondence (see 5:9), which was also corrective in nature. Because a copy of that letter has never been discovered, it has been referred to as "the lost epistle." There was another non-canonical letter after 1 Corinthians, usually called "the severe letter" (2 Cor. 2:4).

Historical and Theological Themes

Although the major thrust of this epistle is corrective of behavior rather than of doctrine, Paul gives seminal teaching on many doctrines that directly relate to the matters of sin and righteousness. In one way or another, wrong living always stems from wrong belief. Sexual sins for example, including divorce, are inevitably related to disobeying God's plan for marriage and the family (7:1–40). Proper worship is determined by such things as recognition of God's holy character (3:17), the spiritual identity of the church (12:12–27), and pure partaking of the Lord's Supper (11:17–34). It is not possible for the church to be edified faithfully and effectively unless believers understand and exercise their spiritual gifts (12:1–14:40). The importance of the doctrine of the resurrection, of course, cannot be overestimated because if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then preaching is empty and so is faith (15:13–14).

In addition to those themes, Paul deals briefly with God's judgment of believers, the right understanding of which will produce right motives for godly living (see 3:13–15). The right understanding of idols and of false gods, in general, was to help the immature Corinthians think maturely about such things as eating meat that had been sacrificed to idols (8:1–11:1). The right understanding and expression of genuine, godly love was mandatory to right use of the gifts and even to right knowledge about all the things of God (13:1–13).

So Paul deals with the cross, divine wisdom and human wisdom, the work of the Spirit in illumination, carnality, eternal rewards, the transformation of salvation, sanctification, the nature of Christ, union with him, the divine role for women, marriage and divorce, Spirit baptism, indwelling and gifting, the unity of the church in one body, the theology of love, and the doctrine of resurrection. All these establish foundational truth for godly behavior.

Interpretive Challenges

By far the most controversial issue for interpretation is that of the sign gifts discussed in chs. 12–14, particularly the gifts of miracles and tongues-speaking. Many believe that all the gifts are permanent, so that the gift of speaking in tongues will cease (13:8) only at the time the gifts of prophecy and of knowledge cease, namely, when that which is perfect has come (13:10). Those who maintain that tongues and miracles are still valid spiritual gifts in the church today believe they should be exercised with the same power they were in NT times by the apostles. Others believe the miraculous sign gifts have ceased. This controversy will be resolved in the appropriate notes on chs. 12–14.

The issue of divorce is a troubling one for many. Chapter 7 addresses the subject, but calls for careful interpretation to yield consistent biblical doctrine on the matter.

Advocates of universalism, the idea that all men will eventually be saved, use 15:22 in support of that view, claiming that, just as every human being died spiritually because of Adam's sin, they will all be saved through Christ's righteousness. The note on that verse will confront the challenge of such universalists.

From that same chapter, the obscure phrase "baptized on behalf of the dead" (15:29) is used to defend the notion that a dead person can be saved by being

baptized vicariously through a living Christian. There have been over 40 suggested explanations for this baptism. As the notes will point out, regardless of how that particular verse is interpreted, the falsehood of dead people having the opportunity to be saved is proven by many other texts that are indisputably clear.

A much less serious issue concerns the meaning of 6:4, which pertains to Christians taking other Christians to court before unbelievers. The resolution of that problem lies primarily in being obedient to a verse which is unambiguous.

Outline

I. Introduction: The Calling and Benefits of Sainthood (1:1–9) II. Disunity in the Church (1:10–4:21)

A. The Need for Unity (1:10–3:23)

B. The Need for Servanthood (4:1–21) III. Immorality in the Church (5:1–6:20) IV. Marriage in the Church (7:1–40)

V. Liberty in the Church (8:1–11:1) VI. Worship in the Church (11:2–14:40)

A. Roles of Men and Women in the Church (11:2–16)

B. The Lord's Supper (11:17–34) C. Spiritual Gifts (12:1–14:40) VII. The Hope of the Church: Resurrection (15:1–58) VIII. A Charge to the Church (16:1–24)

A. Stewardship (16:1–4)

B. Personal Plans and Greetings (16:5–24)

THE FIRST LETTER OF PAUL TO THE CORINTHIANS

1 Corinthians

Greeting

1 CORINTHIANS 1 †Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, 2†To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: 3†Grace to you and peace from God our Father and the Lord Jesus Christ.

Thanksgiving

4†I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, 5†that in every way you were enriched in him in all speech and all knowledge— 6†even as the testimony about Christ was confirmed among you— 7†so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ, 8†who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9†God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

Divisions in the Church

10†I appeal to you, brothers, [1] by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. 11‡†For it has been reported to me by Chloe's people that there is quarreling among you, my brothers. 12†What I mean is that each one of you says, "I follow Paul," or "I follow Apollos," or "I follow Cephas," or "I follow Christ." 13†Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14†I thank God that I baptized none of you except Crispus and Gaius, 15so that no one may say that you were baptized in my name. 16†(I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) 17†For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

Christ the Wisdom and Power of God

18†For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. 19†For it is written, "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart."

20†Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21†For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. 22†For Jews demand signs and Greeks seek wisdom, 23†but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, 24‡but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

26‡For consider your calling, brothers: not many of you were wise according to worldly standards, [2] not many were powerful, not many were of noble birth. 27But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, 29so that no human being [3] might boast in the presence of God. 30‡And because of him [4] you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 31†so that, as it is written, "Let the one who boasts, boast in the Lord."

Proclaiming Christ Crucified

1 CORINTHIANS 2 †And I, when I came to you, brothers, [1] did not come proclaiming to you the testimony [2] of God with lofty speech or wisdom. 2†For I decided to know nothing among you except Jesus Christ and him crucified. 3†And I was with you in weakness and in fear and much trembling, 4and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5that your faith might not rest in the wisdom of men but in the power of God.

Wisdom from the Spirit

6†Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. 7†But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. 8†None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. 9†But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him"— 10‡†these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. 12†Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. [3]

14†The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. 15†The spiritual person judges all things, but is himself to be judged by no one. 16†"For who has understood the mind of the Lord so as to instruct him?" But we have the mind of Christ.

Divisions in the Church

1 CORINTHIANS 3 †But I, brothers, [1] could not address you as spiritual people, but as people of the flesh, as infants in Christ. 2†I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready, 3†for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? 4†For when one says, "I follow Paul," and another, "I follow Apollos," are you not being merely human?

5‡What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6I planted, Apollos watered, but God gave the growth. 7So neither he who plants nor he who waters is anything, but only God who gives the growth. 8†He who plants and he who waters are one, and each will receive his wages according to his labor. 9†For we are God's fellow workers. You are God's field, God's building.

10†According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 11†For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12†Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13†each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14†If the work that anyone has built on the foundation survives, he will receive a reward. 15†If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

16‡Do you not know that you [2] are God's temple and that God's Spirit dwells in you? 17If anyone destroys God's temple, God will destroy him. For God's temple is holy, and you are that temple.

18‡Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. 19‡For the wisdom of this world is folly with God. For it is written, "He catches the wise in their craftiness," 20and again, "The Lord knows the thoughts of the wise, that they are futile." 21†So let no one boast in men. For all things are yours, 22†whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23†and you are Christ's, and Christ is God's.

The Ministry of Apostles

1 CORINTHIANS 4 †This is how one should regard us, as servants of Christ and stewards of the mysteries of God. 2†Moreover, it is required of stewards that they be found trustworthy. 3†But with me it is a very small thing that I should be judged by you or by any human court. In fact, I do not even judge myself. 4†For I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. 5†Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.

6†I have applied all these things to myself and Apollos for your benefit, brothers, [1] that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another. 7†For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?

8†Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 9†For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. 10†We are fools for Christ's sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. 11‡To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12†and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13†when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things.

14†I do not write these things to make you ashamed, but to admonish you as my beloved children. 15†For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. 16†I urge you, then, be imitators of me. 17†That is why I sent [2] you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ, [3] as I teach them everywhere in every church. 18‡Some are arrogant, as though I were not coming to you. 19But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power.

20†For the kingdom of God does not consist in talk but in power. 21†What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?

Sexual Immorality Defiles the Church

1 CORINTHIANS 5 †It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father's wife. 2†And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.

3†For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. 4†When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, 5†you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. [1]

6†Your boasting is not good. Do you not know that a little leaven leavens the whole lump? 7†Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. 8†Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

9†I wrote to you in my letter not to associate with sexually immoral people— 10†not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 11†But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. 12‡For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? 13God judges [2] those outside. "Purge the evil person from among you."

Lawsuits Against Believers

1 CORINTHIANS 6 †When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? 2†Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? 3†Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! 4†So if you have such cases, why do you lay them before those who have no standing in the church? 5‡I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, 6but brother goes to law against brother, and that before unbelievers? 7†To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? 8†But you yourselves wrong and defraud—even your own brothers! [1]

9‡†Or do you not know that the unrighteous [2] will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, [3] 10†nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. 11†And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

Flee Sexual Immorality

12‡†"All things are lawful for me," but not all things are helpful. "All things are lawful for me," but I will not be enslaved by anything. 13†"Food is meant for the stomach and the stomach for food"—and God will destroy both one and the other. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. 14†And God raised the Lord and will also raise us up by his power. 15†Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Never! 16†Or do you not know that he who is joined [4] to a prostitute becomes one body with her? For, as it is written, "The two will become one flesh." 17†But he who is joined to the Lord becomes one spirit with him. 18†Flee from sexual immorality. Every other sin [5] a person commits is outside the body, but the sexually immoral person sins against his own body. 19†Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, 20†for you were bought with a price. So glorify God in

your body.

Principles for Marriage

1 CORINTHIANS 7 ‡‡†Now concerning the matters about which you wrote: "It is good for a man not to have sexual relations with a woman." 2†But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. 3†The husband should give to his wife her conjugal rights, and likewise the wife to her husband. 4†For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. 5†Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.

6†Now as a concession, not a command, I say this. [1] 7†I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.

8†To the unmarried and the widows I say that it is good for them to remain single as I am. 9†But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.

10†To the married I give this charge (not I, but the Lord): the wife should not separate from her husband 11†(but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife.

12‡†To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. 13If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. 14†For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. 15†But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you [2] to peace. 16†For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?

Live as You Are Called

17‡†Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. 18†Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. 19For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. 20Each one should remain in the condition in which he was called. 21†Were you a slave [3] when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) 22†For he who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. 23†You were bought with a price; do not become slaves of men. 24So, brothers, [4] in whatever condition each was called, there let him remain with God.

The Unmarried and the Widowed

25‡†Now concerning [5] the betrothed, [6] I have no command from the Lord, but I give my judgment as one who by the Lord's mercy is trustworthy. 26†I think that in view of the present [7] distress it is good for a person to remain as he is. 27†Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. 28†But if you do marry, you have not sinned, and if a betrothed woman [8] marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. 29†This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, 30†and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, 31†and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.

32‡I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. 33‡†But the married man is anxious about worldly things, how to please his wife, 34†and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. 35†I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.

36†If anyone thinks that he is not behaving properly toward his betrothed, [9] if his [10] passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. 37†But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well. 38So then he who marries his betrothed does well, and he who refrains from marriage will do even better.

39†A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. 40†Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God.

Food Offered to Idols

1 CORINTHIANS 8 ‡†Now concerning [1] food offered to idols: we know that "all of us possess knowledge." This "knowledge" puffs up, but love builds up. 2‡If anyone imagines that he knows something, he does not yet know as he ought to know. 3But if anyone loves God, he is known by God. [2]

4†Therefore, as to the eating of food offered to idols, we know that "an idol has no real existence," and that "there is no God but one." 5†For although there may be so-called gods in heaven or on earth—as indeed there are many "gods" and many "lords"— 6†yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

7†However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. 8†Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. 9‡But take care that this right of yours does not somehow become a stumbling block to the weak. 10For if anyone sees you who have knowledge eating [3] in an idol's temple, will he not be encouraged, [4] if his conscience is weak, to eat food offered to idols? 11†And so by your knowledge this weak person is destroyed, the brother for whom Christ died. 12†Thus, sinning against your brothers [5] and wounding their conscience when it is weak, you sin against Christ. 13†Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.

Paul Surrenders His Rights

1 CORINTHIANS 9 ‡Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? 2†If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord.

3†This is my defense to those who would examine me. 4†Do we not have the right to eat and drink? 5†Do we not have the right to take along a believing wife, [1] as do the other apostles and the brothers of the Lord and Cephas? 6†Or is it only Barnabas and I who have no right to refrain from working for a living? 7†Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?

8Do I say these things on human authority? Does not the Law say the same? 9†For it is written in the Law of Moses, "You shall not muzzle an ox when it treads out the grain." Is it for oxen that God is concerned? 10†Does he not speak entirely for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11†If we have sown spiritual things among you, is it too much if we reap material things from you? 12†If others share this rightful claim on you, do not we even more?

Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13†Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14†In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

15†But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. 16†For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! 17†For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. 18†What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.

19†For though I am free from all, I have made myself a servant to all, that I might win more of them. 20†To the Jews I became as a Jew, in order to win Jews. To

those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. 21†To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. 22†To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. 23I do it all for the sake of the gospel, that I may share with them in its blessings.

24‡†Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25†Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26†So I do not run aimlessly; I do not box as one beating the air. 27†But I discipline my body and keep it under control, [2] lest after preaching to others I myself should be disqualified.

Warning Against Idolatry

1 CORINTHIANS 10 ‡†For I want you to know, brothers, [1] that our fathers were all under the cloud, and all passed through the sea, 2†and all were baptized into Moses in the cloud and in the sea, 3‡and all ate the same spiritual food, 4†and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. 5†Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness.

6†Now these things took place as examples for us, that we might not desire evil as they did. 7†Do not be idolaters as some of them were; as it is written, "The people sat down to eat and drink and rose up to play." 8†We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9†We must not put Christ [2] to the test, as some of them did and were destroyed by serpents, 10†nor grumble, as some of them did and were destroyed by the Destroyer. 11†Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. 12†Therefore let anyone who thinks that he stands take heed lest he fall. 13†No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

14Therefore, my beloved, flee from idolatry. 15I speak as to sensible people; judge for yourselves what I say. 16†The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 17†Because there is one bread, we who are many are one body, for we all partake of the one bread. 18†Consider the people of Israel: [3] are not those who eat the sacrifices participants in the altar? 19‡What do I imply then? That food offered to idols is anything, or that an idol is anything? 20No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. 21You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. 22†Shall we provoke the Lord to jealousy? Are we stronger than he?

Do All to the Glory of God

23‡†"All things are lawful," but not all things are helpful. "All things are lawful," but not all things build up. 24†Let no one seek his own good, but the good of his neighbor. 25‡Eat whatever is sold in the meat market without raising any question on the ground of conscience. 26For "the earth is the Lord's, and the fullness thereof." 27†If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. 28‡But if someone says to you, "This has been offered in sacrifice," then do not eat it, for the sake of the one who informed you, and for the sake of conscience— 29†I do not mean your conscience, but his. For why should my liberty be determined by someone else's conscience? 30†If I partake with thankfulness, why am I denounced because of that for which I give thanks?

31†So, whether you eat or drink, or whatever you do, do all to the glory of God. 32†Give no offense to Jews or to Greeks or to the church of God, 33†just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

1 CORINTHIANS 11 †Be imitators of me, as I am of Christ.

Head Coverings

2†Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. 3‡†But I want you to understand that the head of every man is Christ, the head of a wife [1] is her husband, and the head of Christ is God. 4†Every man who prays or prophesies with his head covered dishonors his head, 5†but every wife [2] who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. 6†For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. 7‡†For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. 8For man was not made from woman, but woman from man. 9†Neither was man created for woman, but woman for man. 10†That is why a wife ought to have a symbol of authority on her head, because of the angels. [3] 11‡Nevertheless, in the Lord woman is not independent of man nor man of woman; 12for as woman was made from man, so man is now born of woman. And all things are from God. 13†Judge for yourselves: is it proper for a wife to pray to God with her head uncovered? 14‡Does not nature itself teach you that if a man wears long hair it is a disgrace for him, 15but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16†If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

The Lord's Supper

17‡†But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18†For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, [4] 19†for there must be factions among you in order that those who are genuine among you may be recognized. 20†When you come together, it is not the Lord's supper that you eat. 21‡For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.

23‡For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24and when he had given thanks, he broke it, and said, "This is my body which is for [5] you. Do this in remembrance of me." [6] 25†In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26†For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.

27†Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28Let a person examine himself, then, and so eat of the bread and drink of the cup. 29†For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30†That is why many of you are weak and ill, and some have died. [7] 31But if we judged [8] ourselves truly, we would not be judged. 32†But when we are judged by the Lord, we are disciplined [9] so that we may not be condemned along with the world.

33So then, my brothers, [10] when you come together to eat, wait for [11] one another— 34†if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.

Spiritual Gifts

1 CORINTHIANS 12 ‡†Now concerning [1] spiritual gifts, [2] brothers, [3] I do not want you to be uninformed. 2†You know that when you were pagans you were led astray to mute idols, however you were led. 3†Therefore I want you to understand that no one speaking in the Spirit of God ever says "Jesus is accursed!" and no one can say "Jesus is Lord" except in the Holy Spirit.

4†Now there are varieties of gifts, but the same Spirit; 5‡and there are varieties of service, but the same Lord; 6and there are varieties of activities, but it is the same God who empowers them all in everyone. 7†To each is given the manifestation of the Spirit for the common good. 8†For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9†to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10†to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11†All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

One Body with Many Members

12†For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13†For in one Spirit we were all baptized into one body—Jews or Greeks, slaves [4] or free—and all were made to drink of one Spirit.

14‡For the body does not consist of one member but of many. 15If the foot should say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. 16And if the ear should say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. 17If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18†But as it is, God arranged the members in the body, each one of them, as he chose. 19If all were a single member, where would the body be? 20As it is, there are many parts, [5] yet one body.

21†The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." 22‡On the contrary, the parts of the body that

seem to be weaker are indispensable, 23and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25†that there may be no division in the body, but that the members may have the same care for one another. 26‡If one member suffers, all suffer together; if one member is honored, all rejoice together.

27Now you are the body of Christ and individually members of it. 28‡†And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. 29‡Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30Do all possess gifts of healing? Do all speak with tongues? Do all interpret? 31†But earnestly desire the higher gifts.

And I will show you a still more excellent way.

The Way of Love

1 CORINTHIANS 13 ‡†If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2†And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3†If I give away all I have, and if I deliver up my body to be burned, [1] but have not love, I gain nothing.

4‡Love is patient and kind; love does not envy or boast; it is not arrogant 5or rude. It does not insist on its own way; it is not irritable or resentful; [2] 6it does not rejoice at wrongdoing, but rejoices with the truth. 7Love bears all things, believes all things, hopes all things, endures all things.

8‡Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9For we know in part and we prophesy in part, 10but when the perfect comes, the partial will pass away. 11When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 12For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

13†So now faith, hope, and love abide, these three; but the greatest of these is love.

Prophecy and Tongues

1 CORINTHIANS 14 †Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. 2‡†For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. 3†On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. 4†The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. 5†Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.

6†Now, brothers, [1] if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? 7‡If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? 8And if the bugle gives an indistinct sound, who will get ready for battle? 9So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. 10‡There are doubtless many different languages in the world, and none is without meaning, 11but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. 12†So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.

13Therefore, one who speaks in a tongue should pray for the power to interpret. 14‡For if I pray in a tongue, my spirit prays but my mind is unfruitful. 15What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. 16†Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider [2] say "Amen" to your thanksgiving when he does not know what you are saying? 17For you may be giving thanks well enough, but the other person is not being built up. 18†I thank God that I speak in tongues more than all of you. 19†Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.

20‡†Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. 21†In the Law it is written, "By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will

not listen to me, says the Lord." 22†Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign [3] not for unbelievers but for believers. 23†If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? 24‡But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, 25the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.

Orderly Worship

26‡†What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. 27‡If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. 29‡Let two or three prophets speak, and let the others weigh what is said. 30If a revelation is made to another sitting there, let the first be silent. 31For you can all prophesy one by one, so that all may learn and all be encouraged, 32†and the spirits of prophets are subject to prophets. 33†For God is not a God of confusion but of peace.

As in all the churches of the saints, 34‡the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. 35If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

36‡†Or was it from you that the word of God came? Or are you the only ones it has reached? 37If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. 38†If anyone does not recognize this, he is not recognized. 39†So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. 40†But all things should be done decently and in order.

The Resurrection of Christ

1 CORINTHIANS 15 ‡‡‡Now I would remind you, brothers, [1] of the gospel I preached to you, which you received, in which you stand, 2†and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain.

3‡For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4that he was buried, that he was raised on the third day in accordance with the Scriptures, 5‡and that he appeared to Cephas, then to the twelve. 6Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7Then he appeared to James, then to all the apostles. 8†Last of all, as to one untimely born, he appeared also to me. 9For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10†But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11Whether then it was I or they, so we preach and so you believed.

The Resurrection of the Dead

12†Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13‡‡But if there is no resurrection of the dead, then not even Christ has been raised. 14And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16For if the dead are not raised, not even Christ has been raised. 17†And if Christ has not been raised, your faith is futile and you are still in your sins. 18†Then those also who have fallen asleep in Christ have perished. 19†If in Christ we have hope [2] in this life only, we are of all people most to be pitied.

20†But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21‡For as by a man came death, by a man has come also the resurrection of the dead. 22†For as in Adam all die, so also in Christ shall all be made alive. 23†But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24†Then comes the end, when he delivers the

kingdom to God the Father after destroying every rule and every authority and power. 25†For he must reign until he has put all his enemies under his feet. 26‡The last enemy to be destroyed is death. 27†For "God [3] has put all things in subjection under his feet." But when it says, "all things are put in subjection," it is plain that he is excepted who put all things in subjection under him. 28†When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

29‡†Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30‡Why are we in danger every hour? 31I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32†What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, "Let us eat and drink, for tomorrow we die." 33‡Do not be deceived: "Bad company ruins good morals." [4] 34Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

The Resurrection Body

35†But someone will ask, "How are the dead raised? With what kind of body do they come?" 36‡‡You foolish person! What you sow does not come to life unless it dies. 37And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38But God gives it a body as he has chosen, and to each kind of seed its own body. 39‡For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

42‡So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45‡Thus it is written, "The first man Adam became a living being"; [5] the last Adam became a lifegiving spirit. 46But it is not the spiritual that is first but the natural, and then the spiritual. 47The first man was from the earth, a man of dust; the second man is from heaven. 48As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49Just as we have

borne the image of the man of dust, we shall [6] also bear the image of the man of heaven.

Mystery and Victory

50†I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51†Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52†in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54‡When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: "Death is swallowed up in victory."

55"O death, where is your victory? O death, where is your sting?"

56The sting of death is sin, and the power of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58†Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

The Collection for the Saints

1 CORINTHIANS 16 †Now concerning [1] the collection for the saints: as I directed the churches of Galatia, so you also are to do. 2†On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. 3‡And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. 4If it seems advisable that I should go also, they will accompany me.

Plans for Travel

5†I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6and perhaps I will stay with you or even spend the winter, so that you may help me on my journey, wherever I go. 7For I do not want to see you now just in passing. I hope to spend some time with you, if the Lord permits. 8But I will stay in Ephesus until Pentecost, 9†for a wide door for effective work has opened to me, and there are many adversaries.

10†When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. 11So let no one despise him. Help him on his way in peace, that he may return to me, for I am expecting him with the brothers.

Final Instructions

12†Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but it was not at all his will [2] to come now. He will come when he has opportunity.

13‡†Be watchful, stand firm in the faith, act like men, be strong. 14Let all that you do be done in love.

15†Now I urge you, brothers [3]—you know that the household [4] of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints— 16be subject to such as these, and to every fellow worker and laborer. 17‡I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence, 18for they refreshed my spirit as well as yours. Give recognition to such men.

Greetings

19†The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. 20†All the brothers send you greetings. Greet one another with a holy kiss.

21†I, Paul, write this greeting with my own hand. 22†If anyone has no love for the Lord, let him be accursed. Our Lord, come! [5] 23The grace of the Lord Jesus be with you. 24My love be with you all in Christ Jesus. Amen.

Footnotes

Footnotes for 1 Corinthians, Chapter 1

[1] 1:10 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church; also verses 11, 26

[2] 1:26 Greek according to the flesh

[3] 1:29 Greek no flesh

[4] 1:30 Greek And from him

Footnotes for 1 Corinthians, Chapter 2

[1] 2:1 Or brothers and sisters

[2] 2:1 Some manuscripts mystery (or secret) [3] 2:13 Or interpreting spiritual

truths in spiritual language, or comparing spiritual things with spiritual

Footnotes for 1 Corinthians, Chapter 3

[1] 3:1 Or brothers and sisters

[2] 3:16 The Greek for you is plural in verses 16 and 17

Footnotes for 1 Corinthians, Chapter 4

[1] 4:6 Or brothers and sisters

[2] 4:17 Or am sending

[3] 4:17 Some manuscripts add Jesus

Footnotes for 1 Corinthians, Chapter 5

[1] 5:5 Some manuscripts add Jesus

[2] 5:13 Or will judge

Footnotes for 1 Corinthians, Chapter 6

[1] 6:8 Or brothers and sisters

[2] 6:9 Or wrongdoers

[3] 6:9 The two Greek terms translated by this phrase refer to the passive and

active partners in consensual homosexual acts [4] 6:16 Or who holds fast (compare Genesis 2:24 and Deuteronomy 10:20); also verse 17

[5] 6:18 Or Every sin

Footnotes for 1 Corinthians, Chapter 7

[1] 7:6 Or I say this:

[2] 7:15 Some manuscripts us

[3] 7:21 Greek bondservant; also twice in verse 22 and once in verse 23 (plural)

[4] 7:24 Or brothers and sisters; also verse 29

[5] 7:25 The expression Now concerning introduces a reply to a question in the

Corinthians' letter; see 7:1

[6] 7:25 Greek virgins

[7] 7:26 Or impending

[8] 7:28 Greek virgin; also verse 34

[9] 7:36 Greek virgin; also verses 37, 38

[10] 7:36 Or her

Footnotes for 1 Corinthians, Chapter 8

[1] 8:1 The expression Now concerning introduces a reply to a question in the

Corinthians' letter; see 7:1

[2] 8:3 Greek him

[3] 8:10 Greek reclining at table

[4] 8:10 Or fortified; Greek built up

[5] 8:12 Or brothers and sisters

Footnotes for 1 Corinthians, Chapter 9

[1] 9:5 Greek a sister as wife

[2] 9:27 Greek I pummel my body and make it a slave

Footnotes for 1 Corinthians, Chapter 10

[1] 10:1 Or brothers and sisters

[2] 10:9 Some manuscripts the Lord

[3] 10:18 Greek Consider Israel according to the flesh

Footnotes for 1 Corinthians, Chapter 11

[1] 11:3 Greek gunē. This term may refer to a woman or a wife, depending on the

context [2] 11:5 In verses 5-13, the Greek word gunē is translated wife in verses that deal with wearing a veil, a sign of being married in first-century culture [3] 11:10 Or messengers, that is, people sent to observe and report [4] 11:18 Or I believe a certain report

[5] 11:24 Some manuscripts broken for

[6] 11:24 Or as my memorial; also verse 25

[7] 11:30 Greek have fallen asleep (as in 15:6, 20) [8] 11:31 Or discerned

[9] 11:32 Or when we are judged we are being disciplined by the Lord

[10] 11:33 Or brothers and sisters

[11] 11:33 Or share with

Footnotes for 1 Corinthians, Chapter 12

[1] 12:1 The expression Now concerning introduces a reply to a question in the

Corinthians' letter; see 7:1

[2] 12:1 Or spiritual persons

[3] 12:1 Or brothers and sisters

[4] 12:13 Or servants; Greek bondservants

[5] 12:20 Or members; also verse 22

Footnotes for 1 Corinthians, Chapter 13

[1] 13:3 Some manuscripts deliver up my body [to death] that I may boast

[2] 13:5 Greek irritable and does not count up wrongdoing

Footnotes for 1 Corinthians, Chapter 14

[1] 14:6 Or brothers and sisters; also verses 20, 26, 39

[2] 14:16 Or of him that is without gifts

[3] 14:22 Greek lacks a sign

Footnotes for 1 Corinthians, Chapter 15

[1] 15:1 Or brothers and sisters; also verses 6, 31, 50, 58

[2] 15:19 Or we have hoped

[3] 15:27 Greek he

[4] 15:33 Probably from Menander's comedy Thais

[5] 15:45 Greek a living soul

[6] 15:49 Some manuscripts let us

Footnotes for 1 Corinthians, Chapter 16

[1] 16:1 The expression Now concerning introduces a reply to a question in the

Corinthians' letter; see 7:1; also verse 12

[2] 16:12 Or God's will for him

[3] 16:15 Or brothers and sisters; also verse 20

[4] 16:15 Greek house

[5] 16:22 Greek Maranatha (a transliteration of Aramaic)

Study Notes

1 CORINTHIANS—NOTE ON 1:1 apostle. Lit., "a sent one." Paul establishes his authority as an emissary of the Lord Jesus by God's appointment (9:1; 15:8; cf. Acts 9:3–6, 17; 22:11–15), made especially necessary because so much of the message of this epistle is corrective (1 Cor. 2:1–7). See notes on Rom. 1:1 and Eph. 4:11. Since he was delegated by God to speak and write, resisting him was resisting God. Sosthenes. Probably Paul's secretary, a former leader of the Corinthian synagogue who had become a brother in Christ. On one occasion, he was beaten for bringing Paul before the civil court at Corinth (Acts 18:12–17).

1 CORINTHIANS—NOTE ON 1:2 saints. Not referring to a specially pious or revered person canonized by an ecclesiastical body, but a reference to everyone who by salvation has been sanctified, that is, set apart from sin in Christ Jesus (cf. Gal. 1:6; Eph. 4:1, 4; Col. 3:15–17; 1 Tim. 6:12; Heb. 10:10, 14; 1 Pet. 2:9, 21; 3:9; 2 Pet. 1:3; Jude 1).

1 CORINTHIANS—NOTE ON 1:3 Grace to you and peace. A greeting Paul used in all his letters. The basic meaning of "grace" is favor; "peace" is a result of God's saving grace (John 14:27; Phil. 4:7).

1 CORINTHIANS—NOTE ON 1:4 grace of God . . . given. This looks at the past, i.e., their salvation, when God justified them by undeserved and unrepayable love and mercy, forgiving their sin through the work of his Son.

1 CORINTHIANS—NOTE ON 1:5 in every way . . . enriched in him. In the present, the believer has everything the Lord has to give and therefore everything he needs (see 3:21; Eph. 1:3; Col. 2:10; 2 Pet. 1:3). The two particular blessings spoken of here are related to presenting the truth of God's word. speech. In regard to speaking for God (cf. Acts 4:29, 31; Eph. 6:19; 2 Tim. 2:15; 1 Pet. 3:15), believers are able to speak when God wants them to because of his enablement. Prayer reaches out for that ability (cf. Acts 4:29, 31; Eph. 6:19), and diligence in study of God's word aids it (2 Tim. 2:15; 1 Pet. 3:15). all knowledge. God provides believers with all the knowledge they need in order to speak effectively for him (cf. 1 Cor. 2:9; Matt. 11:15; 2 Cor. 4:6; Col. 1:9–10).

1 CORINTHIANS—NOTE ON 1:6 testimony about Christ was confirmed among

you. This is a reference to the moment of salvation when the gospel was heard and believed and settled in the heart. At that moment, the enabling of v. 4 took place, because one became a recipient of the grace of God.

1 CORINTHIANS—NOTE ON 1:7 not lacking in any spiritual gift. "Gift" in Greek is specifically "a gift of grace." While the blessings of speech and knowledge were primarily for evangelizing the lost, the spiritual gifts (chs. 12–14) edify the church. Because these gifts are given to each believer (12:11–12) without regard for maturity or spirituality, the Corinthians, though sinful, had them in full. the revealing. Paul looks to the blessing of future grace. At the Lord's second coming, his full glory, honor, and majesty will be revealed in blazing splendor (Rev. 4:11; 5:12; 17:14), at which time all true believers will be fixed solidly forever as holy and without sin in full resurrected glory and purity to live in heaven with God forever. See Eph. 5:25–27 and 2 Cor. 11:2.

1 CORINTHIANS—NOTE ON 1:8 the day of our Lord Jesus Christ. Cf. 5:5 and 2 Cor. 1:14. This refers to the coming of the Lord for his church, the rapture (John 14:1–3; 1 Thess. 4:13–18; Rev. 3:10). This is to be distinguished from the day of the Lord (1 Thess. 5:2, 4; 2 Thess. 2:2), a term referring to judgment on the ungodly (see Introduction to Joel: Historical and Theological Themes).

1 CORINTHIANS—NOTE ON 1:9 God is faithful. Because of God's sovereign and unchangeable promise, believers are assured of this grace—past, present, and future—and will remain saved, assured of future glory at Christ's appearing (Eph. 5:26–27). by whom you were called. This call, as always in the epistles of the NT, refers to an effectual call that saves (see note on Rom. 8:30). God who calls to salvation and heaven will be faithful to give the grace needed to fulfill that call. fellowship of his Son. See notes on 1 John 1:3–7.

1 CORINTHIANS—NOTE ON 1:10 all of you agree. Paul is emphasizing the unity of doctrine in the local assembly of believers, not the spiritual unity of his universal church. Doctrinal unity, clearly and completely based on Scripture, must be the foundation of all church life (cf. John 17:11, 21–23; Acts 2:46–47). Both weak commitment to doctrine and commitment to disunity of doctrine will severely weaken a church and destroy the true unity. In its place, there can be only shallow sentimentalism or superficial harmony. be united. The basic idea is that of putting back together something that was broken or separated so it is no longer divided. The term is used in both the NT and in classical Greek to speak of mending such things as nets, broken bones or utensils, torn garments, and

dislocated joints. Cf. Rom. 16:17 and Phil. 1:27. same mind . . . same judgment. Cf. Phil. 3:15–16. The demand is for unity internally in their individual minds and externally in decisions made among themselves—unified in truth by beliefs, convictions, standards, and in behavior by applied principles of living (Acts 4:32; Eph. 4:3). The only source of such unity is God's word, which establishes the standard of truth on which true unity rests.

1 CORINTHIANS—NOTE ON 1:11–13 Cf. 3:4–8.

1 CORINTHIANS—NOTE ON 1:11 Chloe's people. Probably a prominent person in the Corinthian church who had written or come to visit Paul in Ephesus to tell him of the factions in the church. It is not known whether Chloe was a man or a woman.

1 CORINTHIANS—NOTE ON 1:12 Apollos. See notes on 16:12 and Acts 18:24–28. Cephas. The apostle Peter.

1 CORINTHIANS—NOTE ON 1:13 Is Christ divided? No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders leads only to contention, disputes, and a divided church. Christ is not divided and neither is his body, the church. Paul depreciates his worth in comparison to the Lord Jesus. For passages on unity, see 12:12–13; Rom. 12:5; Eph. 4:4–6.

1 CORINTHIANS—NOTE ON 1:14 Crispus. The leader of the synagogue in Corinth who was converted under Paul's preaching (Acts 18:8). His conversion led to that of many others. Gaius. Since Romans was written from Corinth, this man was probably the host referred to in Rom. 16:23.

1 CORINTHIANS—NOTE ON 1:16 Stephanas. Nothing is known of this family.

1 CORINTHIANS—NOTE ON 1:17 This verse does not mean that people should not be baptized (cf. Acts 2:38), but that God did not send Paul to start a private cult of people personally baptized by him. See Acts 26:16–18. He was called to preach the gospel and bring people to oneness in Christ, not baptize a faction around himself.

1 CORINTHIANS—NOTE ON 1:18 word of the cross. God's total revelation, i.e., the gospel in all its fullness, which centers in the incarnation and crucifixion of Christ (2:2); the entire divine plan and provision for the redemption of sinners,

which is the theme of all Scripture, is in view. folly. Translates the word from which "moron" is derived. perishing . . . being saved. Every person is either in the process of salvation (though not completed until the redemption of the body; see Rom. 8:23; 13:11) or the process of destruction. One's response to the cross of Christ determines which. To the Christ-rejectors who are in the process of being destroyed (cf. Eph. 2:1–2) the gospel is nonsense. To those who are believers it is powerful wisdom.

1 CORINTHIANS—NOTE ON 1:19 it is written. Quoted from Isa. 29:14 (see note there to emphasize that man's wisdom will be destroyed. Isaiah's prophecy will have its ultimate fulfillment in the last days when Christ sets up his kingdom (cf. Rev. 17:14) and all of human wisdom dies.

1 CORINTHIANS—NOTE ON 1:20 Where is the one who is wise? Paul paraphrased Isa. 19:12, where the prophet was referring to the wise men of Egypt who promised, but never produced, wisdom. Human wisdom always proves to be unreliable and impermanent (cf. 1 Cor. 1:17; Prov. 14:12; Isa. 29:14; Jer. 8:9; Rom. 1:18–23). scribe. Probably Paul has in mind the Assyrians, who sent scribes along with their soldiers to record the booty taken in battle. God saw to it they had nothing to record (Isa. 33:18). debater. This was a Greek word with no OT counterpart, identifying those who were adept at arguing philosophy.

1 CORINTHIANS—NOTE ON 1:21 in the wisdom of God. God wisely established that men could not come to know him by human wisdom. That would exalt man, so God designed to save helpless sinners through the preaching of a message that was so simple the "worldly wise" deemed it nonsense. Cf. Rom. 1:18–23. who believe. From the human side, salvation requires and comes only through faith. Cf. John 1:12 and Rom. 10:8–17.

1 CORINTHIANS—NOTE ON 1:22 signs. Unbelieving Jews still wanted supernatural signs (Matt. 12:38–44), yet they refused to accept the most glorious of all the supernatural sign-works of God, namely providing salvation through a virginborn, crucified, and risen Messiah. In fact, the sign was a stumbling block to them (cf. Rom. 9:31–33). wisdom. Gentiles wanted proof by means of human reason, through ideas they could set forth, discuss, and debate. Like the Athenian philosophers, they were not sincere, with no interest in divine truth, but merely wanting to argue intellectual novelty (Acts 17:21).

1 CORINTHIANS—NOTE ON 1:23 Christ crucified. The only true sign and the only

true wisdom. This alone was the message Paul would preach (2:2) because it alone had the power to save all who believed.

1 CORINTHIANS—NOTE ON 1:24–25 called. See note on v. 9. To all the "called," the message of the cross, which seems so pointless and irrelevant to man's proud, natural mind, actually exhibits God's greatest power and greatest wisdom.

1 CORINTHIANS—NOTE ON 1:26–28 God disdained human wisdom, not only by disallowing it as a means to knowing him, but also by choosing to save the lowly. He does not call to salvation many whom the world would call wise, mighty, and noble (cf. Matt. 11:25; 18:3–4). God's wisdom is revealed to the foolish, weak, and common, i.e., those considered nothing by the elite, who trust in Jesus Christ as Savior and Lord. God clearly received all the credit and the glory for causing such lowly ones to know him and the eternal truths of his heavenly kingdom. No saved sinner can boast that he has achieved salvation by his intellect (1 Cor. 1:29).

1 CORINTHIANS—NOTE ON 1:30–31 The redeemed not only are given salvation by God's wisdom rather than by their own, but are also graciously given ("by his doing") a measure of his divine wisdom, as well as imputed righteousness (Rom. 4:5; 2 Cor. 5:21), sanctification from sin (Eph. 2:10), and redemption by God (Eph. 1:14; 1 Pet. 1:18–19) in order that, above all else, the Lord will be glorified (cf. Gal. 6:4).

1 CORINTHIANS—NOTE ON 1:31 Quoted from Jer. 9:24.

1 CORINTHIANS—NOTE ON 2:1 lofty speech or wisdom. See notes on 1:20–22.

1 CORINTHIANS—NOTE ON 2:2 crucified. Though Paul expounded the whole counsel of God to the church (Acts 20:27) and taught the Corinthians the word of God (Acts 18:11), the focus of his preaching and teaching to unbelievers was Jesus Christ, who paid the penalty for sin on the cross (Acts 20:20; 2 Cor. 4:2; 2 Tim. 4:1–2). Until someone understands and believes the gospel, there is nothing more to say to them. The preaching of the cross (1 Cor. 1:18) was so dominant in the early church that believers were accused of worshiping a dead man.

1 CORINTHIANS—NOTE ON 2:3 weakness . . . fear . . . trembling. Paul came to Corinth after being beaten and imprisoned in Philippi, run out of Thessalonica and Berea, and scoffed at in Athens (Acts 16:22–24; 17:10, 13–14, 32), so he may have been physically weak. But in that weakness, he was most powerful

(see 1 Cor. 2:4–5; 2 Cor. 12:9–10). There were no theatrics or techniques to manipulate people's response. His fear and shaking were because of the seriousness of his mission.

1 CORINTHIANS—NOTE ON 2:6 mature. Paul uses this word to refer to genuine believers who have been saved by Christ, as in Heb. 6:1 and 10:14. rulers. Those in authority. See notes on 1 Cor. 1:19–20. this age. All periods of human history until the Lord returns.

1 CORINTHIANS—NOTE ON 2:7 secret. This term does not refer to something puzzling, but to truth known to God before time, that he has kept secret until the appropriate time for him to reveal it. See notes on Matt. 13:11 and Eph. 3:4–5. for our glory. The truth God established before time and revealed in the NT wisdom of the gospel is the truth that God will save and glorify sinners. See notes on Eph. 3:8–12.

1 CORINTHIANS—NOTE ON 2:8 understood . . . if they had. The crucifixion is proof that the rulers/Jewish religious leaders lacked wisdom. Cf. 1 Tim. 1:12–13.

1 CORINTHIANS—NOTE ON 2:9 These words from Isa. 64:4, often incorrectly thought to refer to the wonders of heaven, refer rather to the wisdom God has prepared for believers. God's truth is not discoverable by eye or ear (objective, empirical evidence), nor is it discovered by the mind (subjective, rational conclusions).

1 CORINTHIANS—NOTE ON 2:10–16 The wisdom that saves, which man's wisdom can't know, is revealed to us by God. He makes it known by revelation, inspiration, and illumination. Revelation (vv. 10–11) and inspiration (vv. 12–13) were given to those who wrote the Bible; illumination (vv. 14–16) is given to all believers who seek to know and understand that divinely written truth. In each case, the Holy Spirit is the divine agent doing the work (cf. 2 Pet. 1:21).

1 CORINTHIANS—NOTE ON 2:10 to us. As with the "we's" in vv. 6–7 and vv. 12– 13, Paul is, first of all, speaking of himself (as in John 14:26; 15:26–27; see notes there), and, in a sense, of believers who have been given the word as recorded by the apostles and their associates who wrote the NT. God has revealed. By the Holy Spirit, God disclosed his saving truth (cf. Matt. 11:25; 13:10–13). The Spirit alone was qualified because he knows all that God knows, himself being God.

1 CORINTHIANS—NOTE ON 2:12 we have received . . . given us. The "we" and "us" refer to the apostles and other writers of the word of God. The means was inspiration (see notes on 2 Tim. 3:16; 2 Pet. 1:20–21), by which God freely gave the gift of his word. It was this process of inspiration that turned the spiritual thoughts into spiritual words (1 Cor. 2:13) to give life (cf. Matt. 4:4).

1 CORINTHIANS—NOTE ON 2:14 natural person. This refers to the unconverted, who lack supernatural life and wisdom. spiritually discerned. Through illumination of the word, the Holy Spirit provides his saints the capacity to discern divine truth (see Ps. 119:18), which the spiritually dead are unable to comprehend (cf. John 5:37–39; see notes on 1 John 2:20–21, 27). The doctrine of illumination does not mean we know everything (cf. Deut. 29:29), that we do not need teachers (cf. Eph. 4:11–12), or that understanding does not require hard work (cf. 2 Tim. 2:15).

1 CORINTHIANS—NOTE ON 2:15 judged by no one. Obviously, unbelievers are able to recognize Christians' faults and shortcomings; but they are not able to evaluate their true nature as spiritual people who have been transformed into children of God (cf. 1 John 3:2).

1 CORINTHIANS—NOTE ON 2:16 the mind of the Lord. Quoted from Isa. 40:13. The same word "mind" is used in 1 Cor. 14:14–15, 19. Believers are allowed, by the word and the Spirit, to know the thoughts of their Lord. Cf. Luke 24:45.

1 CORINTHIANS—NOTE ON 3:1 The cause of problems in the church was more than external, worldly influence. It was also internal carnality. The pressures of the world were combined with the weakness of the flesh. flesh. Although Corinthian believers were no longer "natural," they were not "spiritual" (fully controlled by the Holy Spirit). In fact, they were controlled by the fallen flesh. Though all believers have the Holy Spirit (cf. Rom. 8:9) they still battle the fallen "flesh" (see notes on Rom. 7:14–25; 8:23). infants in Christ. The car nality of those believers was indicative of their immaturity. They had no excuse for not being mature, since Paul implied that he should have been able to write to them as mature, in light of all he had taught them (1 Cor. 3:2). See notes on Heb. 5:12–14 and 1 Pet. 2:1–2.

1 CORINTHIANS—NOTE ON 3:2 milk. Not a reference to certain doctrines, but to the more easily digestible truths of doctrine that were given to new believers. solid food. The deeper features of the doctrines of Scripture. The difference is

not in kind of truth, but degree of depth. Spiritual immaturity makes one unable to receive the richest truths.

1 CORINTHIANS—NOTE ON 3:3 jealousy and strife. The fallen flesh, or carnality, produces the attitude of jealousy, a severe form of selfishness, which produces the action of strife and the subsequent divisions. human way. Apart from the will of the Spirit, hence carnal, not spiritual.

1 CORINTHIANS—NOTE ON 3:4 Paul . . . Apollos. Factionalism was the divisive product of carnality. Cf. 1:11–13.

1 CORINTHIANS—NOTE ON 3:5–7 What then is Apollos . . . Paul? A humble, but accurate assessment of the roles that ministers play. the Lord assigned . . . God gave the growth. It is the Lord alone who can give the faith to the spiritually ignorant and dead. Salvation is God's work of grace to whom he chooses to give it (see notes on Rom. 9:15–19; Eph. 2:8–9).

1 CORINTHIANS—NOTE ON 3:8 are one. All the human instruments God uses to produce salvation life are equally considered and rewarded for their willingness to be used by God. But all the glory goes to him, who alone saves. Because of that, the silly favoritism of v. 4 and 1:12 is condemned. See notes on Matt. 20:1– 16.

1 CORINTHIANS—NOTE ON 3:9 we. Paul, Apollos, Peter, and all ministers are equal workers in the field, but the spiritual life from that field is entirely by God's grace and power. God's building. Paul shifts the imagery from agricultural to construction (vv. 10–17).

1 CORINTHIANS—NOTE ON 3:10 master builder . . . foundation. The Greek word is the root for architect, but contained the idea of builder as well as designer. Paul's specialty was designing and building spiritual foundations (cf. Rom. 15:20). He was used by God to establish the groundwork for churches in Asia Minor, Macedonia, and Greece. Others (e.g., Timothy, Apollos) built the churches up from his foundations. That God used him in that way was all of grace (cf. 1 Cor. 3:7; 15:20; Rom. 15:18; Eph. 3:7–8; Col. 1:29). each one. This primarily refers to evangelists and pastor-teachers.

1 CORINTHIANS—NOTE ON 3:11 no . . . foundation other than. Paul did not design the foundation, he only laid it down by preaching Christ. Cf. 1 Pet. 2:6–8.

1 CORINTHIANS—NOTE ON 3:12 if anyone builds. This is, first of all, in reference to the evangelists and pastors (v. 9), and then to all believers who are called to build the church through faithful ministry. gold, silver, precious stones. His quality materials represent dedicated, spiritual service to build the church. wood, hay, straw. Inferior materials implying shallow activity with no eternal value. They do not refer to activities that are evil (see note on v. 13).

1 CORINTHIANS—NOTE ON 3:13 the Day. Refers to the time of the judgment seat of Christ (see notes on 2 Cor. 5:10). revealed by fire. The fire of God's discerning judgment (cf. Job 23:10; Zech. 13:9; 1 Pet. 1:17–18; Rev. 3:18). Second Corinthians 5:10 indicates that the wood, hay, and straw are "worthless" things that don't stand the test of judgment fire (see note there; cf. Col. 2:18).

1 CORINTHIANS—NOTE ON 3:14 survives. All that which has been accomplished in his power and for his glory will survive (cf. Matt. 25:21, 23; 2 Cor. 5:9; Phil. 3:13–14; 1 Thess. 2:19–20; 2 Tim. 4:7–8; James 1:12; 1 Pet. 5:4; Rev. 22:12). reward. Cf. Rev. 22:12. This is not a judgment for sin. Christ has paid that price (Rom. 8:1), so that no believer will ever be judged for sin. This is only to determine eternal reward (cf. 1 Cor. 4:5, "each one . . . commendation").

1 CORINTHIANS—NOTE ON 3:15 be saved. No matter how much is worthless, no believer will forfeit salvation.

1 CORINTHIANS—NOTE ON 3:16–17 Here is a severe warning to any who would try to interfere with or destroy the building of the church on the foundation of Christ. See notes on Matt. 18:6–7.

1 CORINTHIANS—NOTE ON 3:18–19a deceive himself. See notes on 1:18–25. Those who defile the church and think they can succeed in destroying it by their human wisdom, would be far better to reject that wisdom and accept the foolishness of Christ's cross.

1 CORINTHIANS—NOTE ON 3:19b–20 With quotations from Job 5:13 and Ps. 94:11, Paul reinforces his point from 1 Cor. 1:18–25 by reminding them that human wisdom, which cannot save, also cannot either build a church or prevent its growth.

1 CORINTHIANS—NOTE ON 3:21 boast in men. Cf. v. 4 and 1:12. Paul, Apollos, and all others receive no credit for the building of the church. all things are yours. All believers share equally in God's most important and valuable

provisions and glories; human boasting, therefore, is ludicrous as well as sinful.

1 CORINTHIANS—NOTE ON 3:22 the world. Although the universe is now in Satan's grip, it is still the God-given and God-made possession of Christians (2 Cor. 4:15; 1 John 5:19). In the millennial kingdom and throughout eternity, however, believers will possess both the re-created and eternal earth in an infinitely more complete and rich way (Matt. 5:5; Rev. 21). life. Spiritual, eternal life (cf. John 14:23; cf. 2 Pet. 1:3–4). death. Spiritual and eternal death (1 Cor. 15:54–57; Phil. 1:21–24). the present. Everything the believer has or experiences in this life (cf. Rom. 8:37–39). the future. All the blessings of heaven. Cf. 1 Pet. 1:3–4. all are yours. In Christ, all good and holy things are for believers' blessing and for God's glory. Cf. Eph. 1:3 and 2 Pet. 1:3.

1 CORINTHIANS—NOTE ON 3:23 Christ's . . . God's. Knowing that believers belong to Christ and therefore to each other is the greatest incentive for unity in the church (6:17; John 9:9–10, 21–23; Phil. 2:1–4).

1 CORINTHIANS—NOTE ON 4:1 regard us. Paul wanted everyone to view him and his fellow ministers only as the humble messengers God ordained them to be (cf. 3:9, 22). servants. Paul expresses his humility by using a word lit. meaning "under rowers," referring to the lowest, most menial, and most despised galley slaves, who rowed on the bottom tier of a ship (9:16; see Luke 1:2; Acts 20:19). stewards. Paul defines his responsibilities as an apostle by using a word originally referring to a person entrusted with and responsible for his master's entire household: e.g., buildings, fields, finances, food, other servants, and sometimes even children of the owner. Cf. 1 Pet. 4:10. mysteries of God. "Mysteries" is used in the NT to refer to divine revelation previously hidden. See notes on 1 Cor. 2:7; Matt. 13:11; Eph. 3:4–5. Here the word is used in its broadest sense as God's full revealed truth in the NT (Acts 20:20–21, 27; 2 Tim. 2:15; 3:16). It was all that truth which Paul had to oversee and dispense as God's servant and steward.

1 CORINTHIANS—NOTE ON 4:2 trustworthy. The most essential quality of a servant or steward is obedient loyalty to his master (v. 17; 7:25; cf. Matt. 24:45– 51; Col. 1:7; 4:7).

1 CORINTHIANS—NOTE ON 4:3 human court. Paul is not being arrogant or saying that he is above fellow ministers, other Christians, or even certain unbelievers. He is saying that a human verdict on his life is not the one that matters, even if it

was his own.

1 CORINTHIANS—NOTE ON 4:4 anything against myself. Paul was not aware of any unconfessed or habitual sin in his own life, but his limited understanding assumed that his was not the final verdict (see note on 2 Cor. 1:12). not thereby acquitted. Paul's own sincere evaluation of his life did not acquit him of all failures to be faithful. the Lord. He is the ultimate and only qualified judge of any man's obedience and faithfulness (2 Tim. 2:15). See notes on 2 Cor. 5:9–10.

1 CORINTHIANS—NOTE ON 4:5 things now hidden in darkness . . . purposes of the heart. These refer to the inner motives, thoughts, and attitudes which only God can know. Since final rewards will be based, not just on outward service, but on inward devotion (cf. 10:31), only God can give the praise each deserves. See notes on 3:12–14.

1 CORINTHIANS—NOTE ON 4:6 these things. Paul is referring to the analogies he used to depict those who minister for the Lord, including himself and Apollos: farmers (3:6–9), builders (3:10–15), and servant-stewards (4:1–5). your benefit. Paul's humility, expressed in light of God's judgment on the greatest apostles and preachers, was useful to teach believers not to exalt any of them (cf. Gen. 18:27; 32:10; Ex. 3:11; Judg. 6:15; Matt. 3:14; Luke 5:8; John 1:26–27; Acts 20:19; 2 Cor. 3:5; Eph. 3:8). what is written. God's faithful servants are to be treated with respect only within the bounds of what is scriptural (1 Thess. 5:12; 1 Tim. 5:17; Heb. 13:7, 17). puffed up. Pride and arrogance were great problems in the Corinthian church (see 1 Cor. 4:18–19; 5:2; 8:1; 13:4; 2 Cor. 12:20).

1 CORINTHIANS—NOTE ON 4:7 boast. Pride is deception, since everything a person possesses is from God's providential hand (cf. 1 Chron. 29:11–16; Job 1:21; James 1:17).

1 CORINTHIANS—NOTE ON 4:8 have all . . . rich . . . become kings. In a severe rebuke, Paul heaps on false praise, sarcastically suggesting that those Corinthians who were self-satisfied had already achieved spiritual greatness. They were similar to the Laodiceans (see Rev. 3:17). Cf. Phil. 3:12; 2 Tim. 4:8; James 1:12; 1 Pet. 5:4. reign. Yet, Paul genuinely wished it really were the coronation time of the Millennium, so that they all might share in the glory of the Lord.

1 CORINTHIANS—NOTE ON 4:9 last. The imagery is of condemned prisoners

brought into a Roman arena to fight and die; the last ones brought out for slaughter were the grand finale. In his sovereign wisdom and for his ultimate glory, God chose to display the apostles figuratively before men and angels during the present age as just such worthless and condemned spectacles (cf. Matt. 19:28). Like doomed gladiators, they were ridiculed, spit on, imprisoned, and beaten; yet, God glorified his name through them as he used them to build his kingdom.

1 CORINTHIANS—NOTE ON 4:10 fools . . . wise. Again using sarcasm, this time on himself as if mimicking the attitude of the proud Corinthians toward him, Paul rebukes them (cf. Acts 17:18).

1 CORINTHIANS—NOTE ON 4:11–13 The apostles and early preachers lived at the lowest levels of society. While the Corinthian believers thought they were kings (v. 8), the apostle knew he was a suffering slave (cf. 2 Cor. 1:8–9; 4:8–12; 6:4– 10; 11:23–28).

1 CORINTHIANS—NOTE ON 4:12 our own hands. The apostles did manual labor, which Greeks, including some in the church at Corinth, considered beneath their dignity and suitable only for slaves. But Paul was not resentful about any necessary labor needed to support gospel preaching (cf. Acts 18:3; 20:34; 2 Cor. 11:23–28; 1 Thess. 2:9; 2 Thess. 3:8; 2 Tim. 3:12).

1 CORINTHIANS—NOTE ON 4:13 scum . . . refuse. The filth scraped from a dirty dish or garbage pot, figuratively used of the lowest, most degraded criminals who were often sacrificed in pagan ceremonies. Not in God's sight, but in the world's, Paul and his fellow preachers were so designated. What a rebuke of the proud, fleshly Corinthians who saw themselves at the top, while the humble apostle considered himself at the bottom.

1 CORINTHIANS—NOTE ON 4:14 admonish. Lit., "put in mind," with the purpose of admonishing and reproving, presupposing that something is wrong and should be corrected (cf. Matt. 18:15–20; Acts 20:31; 1 Thess. 2:7–12; 5:14). beloved children. Despite their fleshly, even sometimes hateful immaturity, Paul always looked on the Corinthian believers with affection (cf. 2 Cor. 12:14–15; Gal. 4:19; Phil. 1:23–27; 3 John 4).

1 CORINTHIANS—NOTE ON 4:15 countless guides. This refers to an unlimited number of moral guardians used with children. Only Paul was their spiritual

father; hence, no one cared like him.

1 CORINTHIANS—NOTE ON 4:16 be imitators of me. See 11:1. A bold, but justified exhortation. Spiritual leaders must set an example of Christlikeness to follow (cf. 1 Tim. 4:12; Heb. 13:7).

1 CORINTHIANS—NOTE ON 4:17 Timothy. He had been so faithfully discipled by Paul that he could be sent in the great apostle's place with confidence that he would perfectly represent him. Cf. 2 Tim. 2:2 and 3:10–14. I teach. Referring to doctrine, not advice. By his own instruction and example, Timothy would reinforce the eternal truths Paul had taught him.

1 CORINTHIANS—NOTE ON 4:18–19 arrogant. They were full of pride, thinking they would never have to face Paul again. But, if God allowed, he was planning to see them soon. He would not let their proud sinning go unchallenged, for their own sake as well as the gospel's (cf. Heb. 12:6). The reality of how much real spiritual power they had would become clear in that confrontation.

1 CORINTHIANS—NOTE ON 4:20 talk . . . power. Spiritual character is measured not by the impressiveness of words, but in the power of the life (cf. Matt. 7:21– 23).

1 CORINTHIANS—NOTE ON 4:21 rod. Spiritual leaders need to use the rod of correction if people persist in sin. The pattern for that correction is illustrated and explained in 5:1–13; cf. Matt. 18:15–18.

1 CORINTHIANS—NOTE ON 5:1 immorality. This sin was so vile that even the church's pagan neighbors were doubtless scandalized by it. The Corinthians had rationalized or minimized this sin that was common knowledge, even though Paul had written them before about it (v. 9). The Greek for "immorality" is the root of the English word "pornography." his father's wife. The man's stepmother, with whom having sexual relations bore the same sinful stigma as if between him and his natural mother. Incest was punishable by death in the OT (Lev. 18:7–8, 29; cf. Deut. 22:30) and was both uncommon ("not tolerated") and illegal under Roman law.

1 CORINTHIANS—NOTE ON 5:2 arrogant. So prideful and fleshly as to excuse even that extreme wickedness. removed. Excommunicated, as in v. 7 (see Matt. 18:15–17; Eph. 5:3, 11; 2 Thess. 3:6).

1 CORINTHIANS—NOTE ON 5:3 already pronounced judgment. Paul had passed judgment on the sinner, and the church also needed to.

1 CORINTHIANS—NOTE ON 5:4 name of the Lord. Consistent with his holy person and will. assembled. This action is to be done when the church meets publicly (see notes on Matt. 18:15–18). power. Authority is in view. Action against unrepentant sinning in the church carries the weight of the Lord's authority.

1 CORINTHIANS—NOTE ON 5:5 deliver . . . to Satan. "Deliver" is a strong term, used of judicial sentencing. This is equal to excommunicating the professed believer. It amounts to putting that person out of the blessing of Christian worship and fellowship by thrusting him into Satan's realm, the world system. See note on 1 Tim. 1:20. the destruction of the flesh. This refers to divine chastening for sin that can result in illness and even death. See notes on 1 Cor. 11:29–32; cf. Acts 5:1–11. spirit . . . saved. The unrepentant person may suffer greatly under God's judgment, but will not be an evil influence in the church; and he will more likely be saved under that judgment than if tolerated and accepted in the church. day of the Lord. This is the time when the Lord returns with his rewards for his people. See note on 1 Cor. 1:8.

1 CORINTHIANS—NOTE ON 5:6 boasting. It was not good because their proud sense of satisfaction blinded them to their duty in regard to blatant sin that devastated the church. leaven. See note on Mark 8:15. In Scripture, it is used to represent influence, in most cases evil influence, although in Matt. 13:33 it refers to the good influence of the kingdom of heaven (cf. Ex. 13:3, 7). whole lump. When tolerated, sin will permeate and corrupt the whole local church.

1 CORINTHIANS—NOTE ON 5:7 Christ, our Passover. Just as unleavened bread symbolized being freed from Egypt by the Passover (Ex. 12:15–17), so the church is to be unleavened, since it has been separated from the dominion of sin and death by the perfect Passover Lamb, the Lord Jesus Christ. The church is, therefore, to remove everything sinful in order to be separate from the old life, including the influence of sinful church members.

1 CORINTHIANS—NOTE ON 5:8 celebrate the festival. In contrast to the OT Passover feast celebrated annually, believers constantly celebrate the "feast" of the new Passover—Jesus Christ. As the Jews who celebrate Passover do so with unleavened bread, so believers celebrate their continual Passover with unleavened lives.

1 CORINTHIANS—NOTE ON 5:9 my letter. A previous letter that Paul had written the church at Corinth instructed them to disassociate with the immoral (cf. v. 11; 2 Thess. 3:6–15).

1 CORINTHIANS—NOTE ON 5:10 sexually immoral of this world. Evidently, the church had misinterpreted the advice in that letter and had stopped having contact with the unsaved in the world, while continuing to tolerate the sin of those in the church, which was even more dangerous to the fellowship. See John 17:15, 18. God intends us to be in the world as witnesses (cf. Matt. 5:13–16; Acts 1:8; Phil. 2:15).

1 CORINTHIANS—NOTE ON 5:11 anyone who bears the name of brother. Paul clarifies his intention in the earlier letter. He expected them to disassociate with all who said they were brothers, but had a consistent pattern of sin. not even to eat. The meal was a sign of acceptance and fellowship in those days. See 2 Thess. 3:6, 14.

1 CORINTHIANS—NOTE ON 5:12–13 outsiders. Paul never intended himself or the church to be judges of unbelievers outside the church, but to judge those inside (cf. 1 Pet. 4:17). Those on the outside are for God to judge and believers to evangelize. Those who sin on the inside, the church is to put out. First Corinthians 5:13 is quoted from Deut. 17:7.

1 CORINTHIANS—NOTE ON 6:1 a grievance against another. The phrase in Greek was commonly used of a lawsuit ("go to law"). dare. Suing another believer in a secular law court is a daring act of disobedience because of its implications related to all sin—the displeasure of God. unrighteous. This does not refer to their moral character, but to their unsaved spiritual condition. of the saints. Believers are to settle all issues between themselves within the church.

1 CORINTHIANS—NOTE ON 6:2 judge the world. Because Christians will assist Christ to judge the world in the millennial kingdom (Rev. 2:26–27; 3:21; cf. Dan. 7:22), they are more than qualified with the truth, the Spirit, the gifts, and the resources they presently have in him to settle small matters that come up among themselves in this present life.

1 CORINTHIANS—NOTE ON 6:3 judge angels. The Greek word can mean "rule or govern." Since the Lord himself will judge fallen angels (2 Pet. 2:4; Jude 6), it is likely this means we will have some rule in eternity over holy angels. Since

angels are "ministering spirits" to serve the saints (Heb. 1:14), it seems reasonable that they will serve us in glory.

1 CORINTHIANS—NOTE ON 6:4 This is a difficult verse to translate, as suggested by the widely varying English renderings. But the basic meaning is clear: when Christians have earthly quarrels and disputes among themselves, it is inconceivable that they would turn to those least qualified (unbelievers) to resolve the matter. The most legally untrained believers, who know the word of God and are obedient to the Spirit, are far more competent to settle disagreements between believers than the most experienced unbeliever, void of God's truth and Spirit.

1 CORINTHIANS—NOTE ON 6:5–6 shame. Such conduct as suing a fellow believer is not only a sinful shame (v. 5), but a complete failure to act obediently and righteously. Christians who take fellow Christians to court suffer moral defeat and spiritual loss even before the case is heard, and they become subject to divine chastening (cf. Heb. 12:3ff.).

1 CORINTHIANS—NOTE ON 6:7 Why not rather suffer wrong? The implied answer is because of the shameful sin (v. 5) and the moral defeat (v. 8) that result from selfishness, a willingness to discredit God, his wisdom, power, and sovereign purpose, and to harm the church and the testimony of Christ's gospel. defrauded. Christians have no right to insist on legal recourse in a public court. It is far better to trust God's sovereign purposes in trouble and lose financially, than to be disobedient and suffer spiritually (see notes on Matt. 5:39; 18:21–34).

1 CORINTHIANS—NOTE ON 6:8 you yourselves wrong and defraud. He is referring to those who sue their brothers in Christ being as guilty of the same misconduct they are suing to rectify.

1 CORINTHIANS—NOTE ON 6:9–10 This catalog of sins, though not exhaustive, represents the major types of moral sin that characterize the unsaved.

1 CORINTHIANS—NOTE ON 6:9 not inherit the kingdom. The kingdom is the spiritual sphere of salvation where God rules as king over all who belong to him by faith (see notes on Matt. 5:3, 10). All believers are in that spiritual kingdom, yet are waiting to enter into the full inheritance of it in the age to come. People who are characterized by these iniquities are not saved (1 Cor. 6:10). See notes on 1 John 3:9–10. While believers can and do commit these sins, they do not

characterize them as an unbroken life pattern. When they do, it demonstrates that the person is not in God's kingdom. True believers who do sin, resent that sin and seek to gain the victory over it (cf. Rom. 7:14–25). sexually immoral. All who indulge in sexual immorality, but particularly unmarried persons. idolaters. Those who worship any false god or follow any false religious system. adulterers. Married persons who indulge in sexual acts outside their marriage. men who practice homosexuality. As the esv footnote indicates, these two terms in Greek refer to those who exchange and corrupt normal male-female sexual roles and relations. Transvestism, sex changes, and other gender perversions are included (cf. Gen. 1:27; Deut. 22:5). Those whom some translations refer to as "sodomites" or "effeminate" are so-called because the sin of male-male sex dominated the city of Sodom (Gen. 18:20; 19:4–5). This sinful perversion is condemned always, in any form, by Scripture (cf. Lev. 18:22; 20:13; Rom. 1:26–27; 1 Tim. 1:10).

1 CORINTHIANS—NOTE ON 6:10 thieves . . . greedy. Both are guilty of the same basic sin of covetousness. Those who are greedy desire what belongs to others; thieves actually take it. revilers. People who try to destroy others with words. swindlers. Extortioners and embezzlers who steal indirectly, taking unfair advantage of others for their own financial gain.

1 CORINTHIANS—NOTE ON 6:11 some of you. Though not all Christians have been guilty of all those particular sins, every Christian is equally an ex-sinner, since Christ came to save sinners (cf. Matt. 9:13; Rom. 5:20). Some who used to have those patterns of sinful life were falling into those old sins again, and needed reminding that if they went all the way back to live as they used to, they were not going to inherit eternal salvation, because it would indicate that they never were saved (cf. 2 Cor. 5:17). washed. Refers to new life, through spiritual cleansing and regeneration (cf. John 3:3–8; 2 Cor. 5:17; Eph. 2:10; Titus 3:5). sanctified. This results in new behavior, which a transformed life always produces. Sin's total domination is broken and replaced by a new pattern of obedience and holiness. Though not perfection, this is a new direction (see Rom. 6:17–18, 22). justified. This refers to a new standing before God, in which the Christian is clothed in Christ's righteousness. In his death, the believer's sins were put to his account and he suffered for them, so that his righteousness might be put to an account, so that we might be blessed for it (Rom. 3:26; 4:22–25; 2 Cor. 5:21; Phil. 3:8–9; 1 Pet. 3:18). by the Spirit. The Holy Spirit is the agent of salvation's transformation (cf. John 3:3–5).

1 CORINTHIANS—NOTE ON 6:12–20 As one who is washed, sanctified, and justified eternally by God's grace, the believer is set free (cf. Rom. 8:21, 33; Gal. 5:1, 13). The Corinthians had done with that freedom just what Paul had warned the Galatians not to do: "do not use your freedom as an opportunity for the flesh" (Gal. 5:13). So in this section, Paul exposed the error in the Corinthian Christians' rationalization that they were free to sin, because it was covered by God's grace.

1 CORINTHIANS—NOTE ON 6:12 All things are lawful . . . but not . . . helpful. That may have been a Corinthian slogan. It was true that no matter what sins a believer commits, God forgives (Eph. 1:7), but not everything they did was profitable or beneficial. The price of abusing freedom and grace was very high. Sin always produces loss. not be enslaved. Cf. Rom. 6:14. Sin has power, and no sin is more enslaving than sexual sin. While it can never be the unbroken pattern of a true believer's life, it can be the recurring habit that saps joy, peace, usefulness and brings divine chastening and even church discipline (cf. 1 Cor. 5:1ff.). See notes on 1 Thess. 4:3–5. Sexual sin controls, so the believer must never allow sin to have that control, but must master it in the Lord's strength (see note on 1 Cor. 9:27). Paul categorically rejects the ungodly notion that freedom in Christ gives license to sin (cf. Rom. 7:6; 8:13, 21).

1 CORINTHIANS—NOTE ON 6:13 Food . . . stomach. Perhaps this was a popular proverb to celebrate the idea that sex is purely biological, like eating. The influence of philosophical dualism may have contributed to this idea since it made only the body evil; therefore, what one did physically was not preventable and thus inconsequential. Because the relationship between these two is purely biological and temporal, the Corinthians, like many of their pagan friends, probably used that analogy to justify sexual immorality. The body . . . the Lord. Paul rejects the convenient justifying analogy. Bodies and food are temporal relations that will perish.

1 CORINTHIANS—NOTE ON 6:14 Cf. Acts 2:32 and Eph. 1:19. Bodies of believers and the Lord have an eternal relationship that will never perish. He is referring to the believer's body to be changed, raised, glorified, and made heavenly. See 1 Cor. 15:35–54; cf. Phil. 3:20–21.

1 CORINTHIANS—NOTE ON 6:15 members. The believer's body is not only for the Lord here and now (v. 14) but is of the Lord, a part of his body, the church (Eph. 1:22–23). The Christian's body is a spiritual temple in which the Spirit of Christ

lives (1 Cor. 12:3; John 7:38–39; 20:22; Acts 1:8; Rom. 8:9; 2 Cor. 6:16); therefore, when a believer commits a sexual sin, it involves Christ with a harlot. All sexual sin is harlotry. Never! These words translate the strongest Greek negative—"this should never be so."

1 CORINTHIANS—NOTE ON 6:16 one flesh. Paul supports his point in the previous verse by appealing to the truth of Gen. 2:24 that defines the sexual union between a man and a woman as "one flesh." When a person is joined to a harlot, it is a one-flesh experience; therefore Christ spiritually is joined to that harlot.

1 CORINTHIANS—NOTE ON 6:17 one spirit with him. Further strengthening the point, Paul affirms that all sex outside of marriage is sin; but illicit relationships by believers are especially reprehensible because they profane Jesus Christ, with whom believers are one (John 14:18–23; 15:4, 7; 17:20–23; Rom. 12:5). This argument should make such sin unthinkable.

1 CORINTHIANS—NOTE ON 6:18 Every other sin . . . is outside. There is a sense in which sexual sin destroys a person like no other, because it is so intimate and entangling, corrupting on the deepest human level. But Paul is probably alluding to venereal disease, prevalent and devastating in his day and today. No sin has greater potential to destroy the body, something a believer should avoid because of the reality given in vv. 19–20.

1 CORINTHIANS—NOTE ON 6:19 not your own. A Christian's body belongs to the Lord (v. 13), is a member of Christ (v. 15), and is the Holy Spirit's temple. See notes on Rom. 12:1–2. Every act of fornication, adultery, or any other sin is committed by the believer in the sanctuary, the Most Holy Place, where God dwells. In the OT, the high priest only went in there once a year, and only after extensive cleansing, lest he be killed (Lev. 16).

1 CORINTHIANS—NOTE ON 6:20 a price. The precious blood of Christ (see notes on 1 Pet. 1:18). glorify God. The Christian's supreme purpose (1 Cor. 10:31).

1 CORINTHIANS—NOTE ON 7:1–11:34 This section comprises Paul's answers to practical questions about which the Corinthians had written him (7:1) in a letter probably delivered by Stephanas, Fortunatus, and Achaicus (16:17). The first of those questions had to do with marriage, an area of trouble due to the moral corruption of the culture, which tolerated fornication, adultery, homosexuality, polygamy, and concubinage.

1 CORINTHIANS—NOTE ON 7:1–7 Some had the notion that because of all the sexual sin and marital confusion, it would be better to be single, even more spiritual to be celibate. This could lead some falsely pious people to advocate divorce in order to be single. These verses elevate singleness, as long as it is celibate, but they in no way teach that marriage is either wrong or inferior.

1 CORINTHIANS—NOTE ON 7:1 relations with a woman. This is a Jewish euphemism for sexual intercourse (see, e.g., Gen. 20:6; Ruth 2:9; Prov. 6:29). Paul is saying that it is good not to have sex, that is, to be single and celibate. It is not, however, the only good or even better than marriage (cf. Gen. 1:28; 2:18).

1 CORINTHIANS—NOTE ON 7:2 immorality. There is a great danger of sexual sin when single (cf. Matt. 19:12). Marriage is God's only provision for sexual fulfillment. Marriage should not be reduced simply to that, however. Paul has a much higher view and articulates it in Eph. 5:22–23. He is, here, stressing the issue of sexual sin for people who are single.

1 CORINTHIANS—NOTE ON 7:3 conjugal rights. Married believers are not to sexually deprive their spouses. While celibacy is right for the single, it is wrong for the married. The practice of deprivation may have been most common when a believer had an unsaved spouse (for more on unsaved spouses, see notes on vv. 10–17).

1 CORINTHIANS—NOTE ON 7:4 authority. By the marriage covenant, each partner is given the right over the spouse's body for the satisfaction of the other.

1 CORINTHIANS—NOTE ON 7:5 deprive. This command may indicate that this kind of deprivation was going on among believers, perhaps reacting to the gross sexual sins of their past and wanting to leave all that behind. Husbands and wives may abstain temporarily from sexual activity, but only when they mutually agree to do so for intercession, as a part of their fasting. come together again. Sexual intercourse is to be soon renewed after the spiritual interruption. so that Satan may not tempt. Cf. 1 Thess. 3:5. After the agreed-upon "time" of abstinence, sexual desires intensify and a spouse becomes more vulnerable to sinful desire. See notes on Matt. 4:1–11 and 2 Cor. 2:11.

1 CORINTHIANS—NOTE ON 7:6 concession. A better translation of the Greek would be "awareness" or "to have a mutual opinion." Paul was very aware of the God-ordained advantages of both singleness and marriage, and was not

commanding marriage because of the temptation of singleness. Spirituality is not connected at all to marital status, though marriage is God's good gift (see 1 Pet. 3:7, "the grace of life").

1 CORINTHIANS—NOTE ON 7:7 as I myself am. As a single person, Paul recognized the special freedom and independence he had to serve Christ (see notes on vv. 32–34). But he did not expect all believers to be single, nor all who were single to stay that way, nor all who were married to act celibate as if they were single. gift from God. Both singleness and marriage are God's gracious gifts.

1 CORINTHIANS—NOTE ON 7:8 unmarried . . . widows. "Unmarried" is a term used four times in the NT, and only in 1 Corinthians (cf. vv. 11, 32, 34). This verse makes it clear that the unmarried and widows are distinct. Verse 11 identifies the divorced as the "unmarried" to be distinguished from "widows" (vv. 39–40; single by death) and virgins (vv. 25, 28; never married). Each use of "unmarried," then, refers to those formerly married, presently single, but not widowed. They are the divorced. It is likely these people who were formerly married wanted to know if they, as Christians, could or should remarry. as I. Paul was possibly a widower, and could here affirm his former marriage by identifying with the unmarried and widows. His first suggestion is that they stay single because of its freedoms in serving the Lord (vv. 25–27, 32–34). See notes on Anna in Luke 2:36–37.

1 CORINTHIANS—NOTE ON 7:9 should marry. The Greek tense indicates a command, since a person can't live a happy life and serve the Lord effectively if dominated by unfulfilled sexual passion—especially in that Corinthian society.

1 CORINTHIANS—NOTE ON 7:10 not I, but the Lord. What Paul writes to these believers was already made clear by Jesus during his earthly ministry (Matt. 5:31–32; 19:5–8; cf. Gen. 2:24; Mal. 2:16). separate. This word is used as a synonym for divorce, as indicated by the parallel use of the word "divorce" in 1 Cor. 7:11.

1 CORINTHIANS—NOTE ON 7:11 remain unmarried. If a Christian divorces another Christian except for adultery (see notes on Matt. 5:31–32; 19:8–9), neither partner is free to marry another person. They should reconcile, or at least remain unmarried.

1 CORINTHIANS—NOTE ON 7:12 To the rest. Those not covered by the instruction of vv. 10–11. I say. Not a denial of inspiration or an indication that Paul is giving human opinion, but simply a way of saying that Jesus had not spoken on this and God had not previously given revelation on the matter, as Paul was then writing. Apparently, some Christians felt they should divorce their unsaved spouses, to live celibately or marry a believer.

1 CORINTHIANS—NOTE ON 7:12–13 Some believers must have felt that being married to an unbeliever was somehow defiling. However, just the opposite is true (v. 14).

1 CORINTHIANS—NOTE ON 7:14 made holy. This does not refer to salvation; otherwise the spouse would not be spoken of as unbelieving. The sanctification is matrimonial and familial, not personal or spiritual, and means that the unsaved partner is set apart for temporal blessing because the other belongs to God. One Christian in a marriage brings grace that spills over on the spouse—even possibly leading them to salvation. children . . . are holy. The Christian need not separate from an unbeliever because of fear that the unbelieving spouse may defile the children. God promises the opposite. They would be unclean if both parents were unsaved, but the presence of one believing parent exposes the children to blessing and brings them protection. The presence of even one Christian parent will protect children from undue spiritual harm and they will receive many blessings, and often that includes salvation.

1 CORINTHIANS—NOTE ON 7:15 let it be. A term referring to divorce (cf. vv. 10– 11). When an unbelieving spouse cannot tolerate the partner's faith and wants a divorce, it is best to let that happen in order to preserve peace in the family (cf. Rom. 12:18). The bond of marriage is broken only by death (Rom. 7:2), adultery (Matt. 19:9), or an unbeliever's leaving. not enslaved. When the bond is broken in any of those ways, a Christian is free to marry another believer. Throughout Scripture, whenever legitimate divorce occurs, remarriage is assumed. When divorce is permitted, so is remarriage. By implication, the permission for a widow to remarry (1 Cor. 7:39–40; Rom. 7:3) because the "bond" is broken, extends to this case where there is no more bondage.

1 CORINTHIANS—NOTE ON 7:16 Some may have been reluctant to let go of their unsaved spouse, who wanted out and was creating discord in the home— thinking they could evangelize the spouse by hanging on for the purpose of seeing that one converted. Paul says there are no such assurances and it is better

to divorce and be at peace (v. 15), if the unsaved partner wants to end the marriage that way.

1 CORINTHIANS—NOTE ON 7:17–24 Discontent was prevalent among these new believers in the Corinthian church. As noted up to this point (vv. 1–16), some wanted to change their marital status, some were slaves who wanted to be free, and some used their freedom in Christ to rationalize sinning. In a general response to that, this passage plainly repeats the basic principle that Christians should willingly accept the marital condition and social situations into which God has placed them and be content to serve him there until he leads them elsewhere.

1 CORINTHIANS—NOTE ON 7:17 For the first of three times (vv. 20, 24), Paul states the principle of contentment, which is required of all Christians.

1 CORINTHIANS—NOTE ON 7:18 call. As always in the epistles, this term refers to God's effectual call that saves (see note on Rom. 8:30). circumcised . . . uncircumcised. With Judaizers demanding all Gentile believers in Christ to be circumcised (Gal. 5:1–6), and with some Christian Jews wanting to disassociate with Judaism and thus having a surgery to become uncircumcised (as addressed in rabbinic literature), Paul needed to clarify the issue by saying that neither was necessary. Figuratively, the idea is that when a Jew became a Christian, he was not to give up his racial and cultural identity in order to appear like a Gentile. Likewise, a Gentile was not to become culturally like a Jew (1 Cor. 7:19). Culture, social order, and external ceremony have no bearing on spiritual life. What matters is faith and obedience.

1 CORINTHIANS—NOTE ON 7:21 Were you a slave . . . ? Paul is not approving all slavery, but is teaching that a person who is a slave is still able to obey and honor Christ (Eph. 6:5–8; Col. 3:23; 1 Tim. 6:1–2). Do not be concerned about it. In modern society, this seems an insensitive command to those who wrongly assume that freedom is some God-given right, rather than a preferable option.

1 CORINTHIANS—NOTE ON 7:22 the Lord . . . freedman. In the ways that truly count, no man is freer than a Christian. No bondage is as terrible as that of sin, from which Christ frees the believer. slave of Christ. Those who are not slaves, but free in the social sense, are in the spiritual sense made slaves of Christ in salvation (Rom. 6:22).

1 CORINTHIANS—NOTE ON 7:23 price. The blood of Christ (6:20; 1 Pet. 1:19). slaves of men. This refers to sinful slavery, i.e., becoming slaves to the ways of men, the ways of the world, and of the flesh. This is the slavery about which to be concerned.

1 CORINTHIANS—NOTE ON 7:25–40 Having already established that both marriage and singleness are good and right before the Lord (vv. 1–9), and for the person who has the gift of singleness (v. 7), that state has many practical advantages, Paul continued to answer the questions about which the Corinthians had written him (see note on v. 1). Paul gives six reasons for never marrying, in relationship to the downside of marriage, but remaining single (virgins): 1) pressure from the system (vv. 25–27); 2) problems of the flesh (v. 28); 3) passing of the world (vv. 29–31); 4) preoccupations of marriage (vv. 32–35); 5) promises from fathers (vv. 36–38); and 6) permanency of marriage (vv. 39–40).

1 CORINTHIANS—NOTE ON 7:25 I have no command. See note on v. 12. The conviction given here is not a command, but is thoroughly dependable and sound advice to remain a virgin, which is counsel included by the inspiration of the Spirit from a trustworthy man.

1 CORINTHIANS—NOTE ON 7:26 present distress. An unspecified, current calamity. Perhaps Paul anticipated the imminent Roman persecutions that began within 10 years after this epistle was written. remain as he is. Persecution is difficult enough for a single person to endure, but problems and pain are multiplied for those who are married, especially if they have children.

1 CORINTHIANS—NOTE ON 7:27 The benefits of singleness notwithstanding, married people must remain married. be free. Divorce is in view.

1 CORINTHIANS—NOTE ON 7:28 marry, you have not sinned. Marriage is a fully legitimate and godly option for both the divorced (on biblical grounds; see note on v. 15) and virgins. worldly troubles. "Trouble" means lit. "pressed together, or under pressure." Marriage can involve conflicts, demands, difficulties, and adjustments that singleness does not, because it presses two fallen people into intimate life that leads to inevitable "trouble." The troubles of singleness may be exceeded by the conflicts of marriage.

1 CORINTHIANS—NOTE ON 7:29 time has grown very short. Human life is brief (cf. James 4:14; 1 Pet. 1:24). as though they had none. This does not teach that

marriage is no longer binding or treated with seriousness (cf. Eph. 5:22–33; Col. 3:18–19), nor should there be any physical deprivation (1 Cor. 7:3–5); but Paul is teaching that marriage should not at all reduce one's devotion to the Lord and service to him (cf. Col. 3:2). He means to keep the eternal priority (see 1 Cor. 7:31).

1 CORINTHIANS—NOTE ON 7:30 The mature Christian does not get so swept up in the emotion of this life so as to lose motivation, hope, and purpose.

1 CORINTHIANS—NOTE ON 7:31 deal . . . had no dealings. This refers to the normal commercial materialism and pleasures that govern in the world. Believers are not to be swept up in earthly enterprises so that heavenly matters become secondary. form. This refers to a manner of life, a fashion or way of doing things.

1 CORINTHIANS—NOTE ON 7:32–33 free from anxieties. A single person is free from concern about the earthly needs of a spouse and therefore potentially better able to set himself apart exclusively for the Lord's work.

1 CORINTHIANS—NOTE ON 7:33 worldly things. These are earthly matters connected to the passing system (v. 31).

1 CORINTHIANS—NOTE ON 7:33–34 how to please his wife . . . her husband. Here is a basic and expected principle for a good marriage—each seeking to please the other.

1 CORINTHIANS—NOTE ON 7:34 The first part of this verse is preferably rendered in some manuscripts, "and his interests are divided. And the woman who is unmarried and the virgin . . . ." This is important because it distinguishes clearly between the "unmarried" and "virgins," who, therefore, can't be the same. "Virgins" (see esv footnote) are single people never married, while "unmarried" must be single by divorce. " Widows" is the term for those made single by death (see note on v. 8).

1 CORINTHIANS—NOTE ON 7:35 Marriage does not prevent great devotion to the Lord, but it brings more potential matters to interfere with it. Singleness has fewer hindrances, though not guaranteed greater spiritual virtue. undivided devotion. See notes on vv. 26, 29, 33.

1 CORINTHIANS—NOTE ON 7:36 his betrothed. Lit., virgin; see esv footnote. It is

better to understand the subject as the father, not the intended husband. That is, a man's daughter. Apparently in Corinth some of the fathers intending devotion to the Lord had dedicated their young daughters to the Lord as permanent virgins. Passions are strong. This phrase is better translated "past her youth." Fully matured as a woman capable of child-bearing. it has to be. When daughters became of marriageable age and insisted on being married, their fathers were free to break the vow and let them marry.

1 CORINTHIANS—NOTE ON 7:37 no necessity. This means the father who has kept his daughter a virgin and is not under constraint by the daughter to change his mind, does well to fulfill his desire for her to be singularly devoted to the Lord (v. 34). As with those who remain single (v. 28), the choice was not between right and wrong.

1 CORINTHIANS—NOTE ON 7:39 bound. God's law designed marriage for life (cf. Gen. 2:24; Mal. 2:16; Rom. 7:1–3). It is so permanent that the disciples thought it may be better not to marry (see note on Matt. 19:10). only in the Lord. That is, free to marry a believer only. This is true for all believers who marry or remarry (see 2 Cor. 6:14–16).

1 CORINTHIANS—NOTE ON 7:40 I too have the Spirit. Perhaps with a touch of sarcasm, Paul affirmed that this sound advice was given by the Holy Spirit.

1 CORINTHIANS—NOTE ON 8:1–11:1 Paul addresses liberty in the church (see notes on Rom. 14).

1 CORINTHIANS—NOTE ON 8:1 food offered to idols. The Greeks and Romans were polytheistic (worshiping many gods) and polydemonistic (believing in many evil spirits). They believed that evil spirits would try to invade human beings by attaching themselves to food before it was eaten, and that the spirits could be removed only by the food's being sacrificed to a god. The sacrifice was meant not only to gain favor with the god, but also to cleanse the meat from demonic contamination. Such decontaminated meat was offered to the gods as a sacrifice. That which was not burned on the altar was served at wicked pagan feasts. What was left was sold in the market. After conversion, believers resented eating such food bought out of idol markets, because it reminded sensitive Gentile believers of their previous pagan lives and the demonic worship. all of us possess knowledge. Paul and mature believers knew better than to be bothered by such food offered once to idols and then sold in the

marketplace. They knew the deities did not exist and that evil spirits did not contaminate the food. See note on 1 Tim. 4:3. love builds up. Knowledge mingled with love prevents a believer from exercising freedoms that offend weaker believers and, rather, builds the others up in truth and wisdom (cf. 1 Cor. 13:1–4).

1 CORINTHIANS—NOTE ON 8:2–3 Love is the proof of knowing God. Cf. 1 John 4:19–5:1.

1 CORINTHIANS—NOTE ON 8:4 Paul states his agreement with the well taught believers who knew idols were nothing, so food offered to idols was not defiled.

1 CORINTHIANS—NOTE ON 8:5 so-called gods. Some were outright fakes and some were manifestations of demons, but none were truly gods (Ps. 115:4–7; Acts 19:26).

1 CORINTHIANS—NOTE ON 8:6 one God, the Father . . . one Lord, Jesus Christ. A powerful and clear affirmation of the essential equality of God the Father and God the Son (cf. Eph. 4:4–6).

1 CORINTHIANS—NOTE ON 8:7 conscience . . . is defiled. The consciences of some newer converts were still accusing them strongly with regard to allowing them to eat idol food without feeling spiritually corrupted and guilty. They still imagined that idols were real and evil. A defiled conscience is one that has been violated, bringing fear, shame, and guilt. See notes on Rom. 14:20–23.

1 CORINTHIANS—NOTE ON 8:8 commend us to God. The idea is of bringing us nearer to God or making us approved by him. Food is spiritually neutral.

1 CORINTHIANS—NOTE ON 8:9–11 stumbling block. Some believers would be caused to fall back into old sins by getting involved with foods offered to idols.

1 CORINTHIANS—NOTE ON 8:11 destroyed. See note on Matt. 18:14. for whom Christ died. Christ died for all who believe, actually bearing the penalty for their sin and fully satisfying the wrath of God.

1 CORINTHIANS—NOTE ON 8:12 you sin against Christ. A strong warning that causing a brother or sister in Christ to stumble is more than simply an offense against that person; it is a serious offense against the Lord himself (see notes on Matt. 18:6–14).

1 CORINTHIANS—NOTE ON 8:13 See notes on Rom. 14:14–15, 17, 20.

1 CORINTHIANS—NOTE ON 9:1–2 In ch. 8, Paul set out the limits of Christian liberty. In this chapter he sets forth how he followed them in his own life. In 9:1– 18, he discusses his right to be financially supported by those to whom he ministers. In vv. 19–27, he explains how he would give up all rights to win people to Christ. All of these questions are rhetorical, the "yes" answer to each being assumed.

1 CORINTHIANS—NOTE ON 9:2 seal of my apostleship. The existence of the church in Corinth was evidence of Paul's apostolic authenticity.

1 CORINTHIANS—NOTE ON 9:3 examine. Using this Greek legal term for a preliminary investigation required before a decision was reached in a case, Paul sets out to defend his rights.

1 CORINTHIANS—NOTE ON 9:4 right to eat and drink. Cf. 1 Tim. 5:17–18. He was entitled to be married (v. 5) and to receive financial support from those to whom he ministered.

1 CORINTHIANS—NOTE ON 9:5 Cephas. Peter, who was married (cf. Mark 1:29– 31).

1 CORINTHIANS—NOTE ON 9:6 working. With sarcasm, Paul, a tentmaker (Acts 18:3), let the Corinthians know that he and Barnabas had as much right as others to receive full financial support from their work. Except for help from a few churches (e.g., Phil. 4:15–16), they paid their own expenses not because of obligation or necessity, but voluntarily.

1 CORINTHIANS—NOTE ON 9:7 Who plants a vineyard. Cf. 2 Tim. 2:6.

1 CORINTHIANS—NOTE ON 9:9 Law. The Scripture, as quoted from Deut. 25:4.

1 CORINTHIANS—NOTE ON 9:10 for our sake. As in agriculture, men should earn their living from their labor.

1 CORINTHIANS—NOTE ON 9:11 material things. Financial support. See note on 1 Tim. 5:17. Cf. 2 Cor. 8:1–5.

1 CORINTHIANS—NOTE ON 9:12 others share this rightful claim. Apparently, the

church had financially supported other ministers. endure. False teachers sought money. Paul wanted to be certain he was not classed with them, so he endured not accepting support, so as not to offend. Cf. Acts 20:34 and 2 Thess. 3:8.

1 CORINTHIANS—NOTE ON 9:13 share in the sacrificial offerings. Old Testament priests were supported by the tithes of crops and animals, as well as of financial gifts (Num. 18:8–24; cf. Gen. 14:18–21).

1 CORINTHIANS—NOTE ON 9:14 get their living by the gospel. This refers to earning a living by preaching the good news.

1 CORINTHIANS—NOTE ON 9:15 no use of any of these rights. The six reasons given in vv. 1–14 that indicate his right to financial support. nor am I writing. He was not underhandedly hoping that, despite his protest, the Corinthians would feel obligated to pay him (2 Cor. 11:8–9; cf. 1 Thess. 2:9; 2 Thess. 3:8; 1 Pet. 5:2). rather die. He preferred death to having anyone think he ministered with a financial motive. See Acts 20:33–35 and 1 Pet. 5:2. deprive me of . . . boasting. The term "boast" refers to that in which one glories or to the basis of one's glorying, and carries the idea of rejoicing. It is a statement of sincere joy, not pride (cf. 1 Cor. 1:31; Rom. 15:17). Paul was genuinely overjoyed for the privilege of serving the Lord and did not want material support to rob him of it in any way.

1 CORINTHIANS—NOTE ON 9:16 no ground for boasting. That is to say, his boast (cf. v. 15) was not personal. He was not proud as if it were his gospel; nor was he proud about the way he preached it, as if it were his ability. necessity. Paul did not preach from personal pride, but from divine compulsion. He had no other choice, because God had sovereignly set him apart for service (see Acts 9:3–6, 15; 26:13–19; Gal. 1:15; Col. 1:25; cf. Jer. 1:5; 20:9; Luke 1:13–17). Woe. God's severest chastening is reserved for unfaithful ministers (Heb. 13:17; James 3:1).

1 CORINTHIANS—NOTE ON 9:17 not of my own will. This does not indicate that Paul was unwilling to obey but that his will had no part in the call itself. Since it was God's sovereign choice and call, he received not a "reward," but a "stewardship" (a valuable responsibility or duty to be carefully managed).

1 CORINTHIANS—NOTE ON 9:18 my reward. Not money, but the privilege of preaching the gospel without support, was Paul's reward, so that he set aside his

liberty ("right").

1 CORINTHIANS—NOTE ON 9:19 a servant. By choice, he set aside his right to be supported, and thus "enslaved" himself to self-support, in order to remove a potential offense and win more people to Jesus Christ (cf. Prov. 11:30).

1 CORINTHIANS—NOTE ON 9:20 became as a Jew. Within the limits of God's word and his Christian conscience, Paul would be as culturally and socially Jewish as necessary when witnessing to Jews (cf. Rom. 9:3; 10:1; 11:14). He was not bound to ceremonies and traditions of Judaism. All legal restraints had been removed, but there was the constraint of love (cf. Rom. 9:3; 10:1; 11:14). For examples of this identification with customs of the Jews, see notes on Acts 16:3; 18:18; 21:20–26.

1 CORINTHIANS—NOTE ON 9:21 those outside the law. Gentiles. Paul was not suggesting the violating of God's moral law, but, as he explained, not being lawless toward God, but abiding by the law of Jesus Christ (cf. James 1:25; 2:8, 12).

1 CORINTHIANS—NOTE ON 9:22 weak. He stooped to make the gospel clear at the lower level of comprehension, which Paul no doubt had done often while dealing with the Corinthians themselves (cf. 2:1–5). all things . . . all means. Within the bounds of God's word, he would not offend the Jew, Gentile, or those weak in understanding. Not changing Scripture or compromising the truth, he would condescend in ways that could lead to salvation.

1 CORINTHIANS—NOTE ON 9:24–27 Liberty cannot be limited without self-control, since the flesh resists limits on its freedom. Here, Paul speaks of his personal self-control.

1 CORINTHIANS—NOTE ON 9:24 race. The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win.

1 CORINTHIANS—NOTE ON 9:25 self-control. Self-control is crucial to victory. wreath. A wreath of greenery given to the winner of the race. Cf. 2 Tim. 4:8 and 1 Pet. 5:4.

1 CORINTHIANS—NOTE ON 9:26 aimlessly. Four times he has mentioned his goal

of winning people to salvation (vv. 19, 22). beating the air. Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (cf. 1 Tim. 1:18).

1 CORINTHIANS—NOTE ON 9:27 discipline. From a term lit. meaning to hit under the eye. He knocked out the bodily impulses to keep them from preventing him from his mission of winning souls to Christ. disqualified. Another metaphor from the athletic games. A contestant who failed to meet basic training requirements could not participate at all, much less have an opportunity to win. Paul may be especially referring to such fleshly sins that disqualify a man from preaching and leading the church, particularly being blameless and above reproach in the sexual area, since such sin is a disqualification (see notes on Ps. 101:6; 1 Tim. 3:2; Titus 1:6).

1 CORINTHIANS—NOTE ON 10:1–13 Ancient Israel's 40-year journey between Egypt and Canaan (Ex. 13:21; 14:16; 16:15; 17:6) is a sobering illustration of the misuse of freedom and the dangers of overconfidence. The Israelites misused their new-found freedom, fell into idolatry, immorality, and rebelliousness, disqualifying themselves from receiving the Lord's blessing.

1 CORINTHIANS—NOTE ON 10:1 to know. This transition leads from the lack of self-discipline and subsequent disqualification spoken of in 9:27 to an illustration of it in ancient Israel. our fathers. Paul is referring to ancient Israel, of whom he was a descendant. In particular, he asked his readers to remember what had happened to Israel in the wilderness, because of freedom without selfcontrol. under the cloud. Guided by God's presence as a cloud by day and column of fire at night (see Ex. 13:21). through the sea. The Red Sea, which opened for Israel to pass through and closed to drown the Egyptian army (see Ex. 14:26–31).

1 CORINTHIANS—NOTE ON 10:2 baptized. Israel was immersed, not in the sea, but "into Moses," indicating their oneness, or solidarity, with him as their leader.

1 CORINTHIANS—NOTE ON 10:3–4 spiritual food . . . drink. Actual food provided by the spiritual power of God. See Ex. 16:15 and 17:6.

1 CORINTHIANS—NOTE ON 10:4 spiritual Rock. The Jews had a legend that the actual rock Moses struck followed them throughout their wilderness wanderings, providing water for them. Paul says they have a Rock providing all they need, but it is Christ. Rock (petra) refers to a massive cliff, not simply a large stone or boulder, signifying the preincarnate Messiah (Christ), who protected and sustained his people. Cf. Matt. 16:18.

1 CORINTHIANS—NOTE ON 10:5 not pleased. This is an understatement. Because of Israel's extreme disobedience, God allowed only two of the men over 19 who had originally left Egypt (Joshua and Caleb) to enter the Promised Land; all the others died in the wilderness, including Moses and Aaron who were disqualified from entering the land (Num. 20:8–12, 24).

1 CORINTHIANS—NOTE ON 10:6 examples for us. They died in the wilderness because of their failure of self-discipline and consequent indulgence of every desire (see note on 9:27). Four major sins characterized them: idolatry (v. 7); sexual immorality (v. 8); testing God (v. 9); and complaining (v. 10).

1 CORINTHIANS—NOTE ON 10:7 idolaters. The Israelites were barely out of Egypt when they fell into idol worship. Exodus 32 records the story (v. 6 is quoted here). Some 3,000 were executed for instigating an immoral orgy at Sinai (Ex. 32:28). See Ex. 20:3; Ezek. 14:3; 1 John 5:21; Rev. 22:9. play. A euphemism for the gross sexual relations that followed the excessive feasting.

1 CORINTHIANS—NOTE ON 10:8 twenty-three thousand. Having just quoted from Ex. 32 in 1 Cor. 10:7, this very likely also refers to the incident in Ex. 32, not to the incident at Shittim in Num. 25. Apparently 3,000 were killed by the Levites (Ex. 32:28) and 20,000 died in the plague (Ex. 32:35).

1 CORINTHIANS—NOTE ON 10:9 Christ to the test. Numbers 21 records this story of the people questioning the goodness and plan of the One carrying them through the wilderness, the Protector and Provider, the spiritual Rock, Christ preincarnate (see note on v. 4). serpents. See Num. 21:6; cf. 1 Cor. 11:30.

1 CORINTHIANS—NOTE ON 10:10 Destroyer. This incident is recorded in Num. 16:3–41. The same angel had slain the firstborn of the Egyptians (Ex. 12:23), the 70,000 men because of David's census (2 Sam. 24:15–16), and the entire Assyrian army that was besieging Jerusalem (2 Chron. 32:21).

1 CORINTHIANS—NOTE ON 10:11 the end of the ages. The time of Messiah; the last days of redemptive history before the messianic kingdom. See Heb. 9:26 and 1 John 2:18.

1 CORINTHIANS—NOTE ON 10:12 Cf. Prov. 16:18. The Bible is filled with examples of overconfidence (see Est. 3–5; Isa. 37:36–38; Luke 22:33–34, 54– 62; Rev. 3:1–3, 17).

1 CORINTHIANS—NOTE ON 10:13 temptation. See notes on James 1:13–15; cf. Matt. 6:13. common to man. One Greek word meaning "that which is human."

1 CORINTHIANS—NOTE ON 10:16 cup of blessing. The proper name given to the third cup during the Passover feast. At the last Passover with the disciples, Jesus used the third cup as the symbol of his blood shed for sin. That cup became the one used to institute the Lord's Supper. He set the cup apart as a token of salvation blessing before passing it to the Twelve (see notes on Luke 22:17, 20). a participation. This word means "to have in common, to participate and have partnership with." The same Greek word is used in 1 Cor. 1:9; 2 Cor. 8:4; Phil. 2:1; 3:10. Commemorating the Lord's Supper was a regular and cherished

practice in the early church, by which believers remembered their Savior's death and celebrated their common salvation and eternal life, which reflected their perfect spiritual oneness. the blood of Christ. A vivid phrase used to represent Christ's sacrificial death and full atoning work. See note on Rom. 5:9. See Acts 20:28; Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; 1 Pet. 1:19; 1 John 1:7; Rev. 1:5; 5:9. The bread. This symbolized our Lord's body as the cup symbolized his blood. Both point to his death as a sacrifice for the salvation of men.

1 CORINTHIANS—NOTE ON 10:17 is one bread. This refers to the bread of communion as the symbol of Christ's body given for all who believe. Since we all partake of that body, we are one. See note on 6:17.

1 CORINTHIANS—NOTE ON 10:18 Consider . . . Israel. In the OT sacrifices, the offering was on behalf of all who ate (see Lev. 7:15–18). By such action, the people were identifying with the offering and affirming their devotion to God to whom it was offered. Paul was, by this, implying how any sacrifice made to an idol (see 1 Cor. 10:7, 14) was identifying with and participating with that idol. It is completely inconsistent for believers to participate in any such worship (10:21).

1 CORINTHIANS—NOTE ON 10:19–20 Idols and the things sacrificed to them have no spiritual nature or power in themselves (cf. 8:4, 8), but they do represent the demonic. If pagan worshipers believe an idol was a god, demons act out the part of the imagined god (cf. 2 Thess. 2:9–11). There is not a true god in the idol, but there is a satanic spiritual force (cf. Deut. 32:17; Ps. 106:37).

1 CORINTHIANS—NOTE ON 10:22 jealousy. God tolerates no competition and will not allow idolatry to go unpunished. (Deut. 32:21; Jer. 25:6, 9; Rev. 21:8; cf. 1 Cor. 11:30).

1 CORINTHIANS—NOTE ON 10:23–30 Paul gives four principles for Christian liberty: 1) edification over gratification (v. 23); 2) others over self (v. 24); 3) liberty over legalism (vv. 25–27); and 4) condescension over condemnation (vv. 28–30).

1 CORINTHIANS—NOTE ON 10:23 See note on 6:12. build up. To build up in Christian doctrine (cf. 8:1; 14:3–4, 26; Acts 20:32; 2 Cor. 12:19; Eph. 4:12; 2 Tim. 3:16–17).

1 CORINTHIANS—NOTE ON 10:24 See notes on Phil. 2:3.

1 CORINTHIANS—NOTE ON 10:25–26 Quoting Ps. 24:1, Paul declares that believers, though not participating in idol ceremonies (see notes on 1 Cor. 10:18–20), should not hesitate to buy meat once used in such ceremonies and eat it without guilt (see note on 1 Tim. 4:4–5).

1 CORINTHIANS—NOTE ON 10:27 eat whatever. So as not to offend the unbeliever.

1 CORINTHIANS—NOTE ON 10:28–29 Even if you are the guest of an unbeliever and don't want to offend him, it is better to offend the unbeliever and not eat for the sake of the weaker Christian who would be offended to eat, since love to other believers is the strongest witness we have (John 13:34–35).

1 CORINTHIANS—NOTE ON 10:29 my liberty be determined by someone else's conscience. Offending a weaker brother with one's freedom will cause the offended person to condemn us.

1 CORINTHIANS—NOTE ON 10:30 We can't truly offer thanks to God for some food by which we cause another believer to stumble.

1 CORINTHIANS—NOTE ON 10:31 glory. Christian liberty, as well as the most common behavior, is to be conducted to the honor of God. Cf. Ezek. 36:23.

1 CORINTHIANS—NOTE ON 10:32 Those three groups cover all humanity. We are to be careful to offend none.

1 CORINTHIANS—NOTE ON 10:33 please everyone. See notes on 9:19–22.

1 CORINTHIANS—NOTE ON 11:1 Be imitators of me. See notes on 4:16; Eph. 5:1; Phil. 3:17; 4:9.

1 CORINTHIANS—NOTE ON 11:2 traditions. In the strict sense used here, a synonym for God's word (cf. 2 Thess. 2:15). The NT sometimes uses the word in a negative way, referring to man-made ideas or practices, especially those that conflict with Scripture (cf. Matt. 15:2–6; Gal. 1:14; Col. 2:8).

1 CORINTHIANS—NOTE ON 11:3–15 There is no distinction between men and women as far as personal worth, intellect, or spirituality are concerned (cf. Gal. 3:28). That women function uniquely in God's order, however, submitting to men's authority, Paul affirms by several points: 1) the pattern in the Godhead (1 Cor. 11:3); 2) the divine design of male and female (v. 7); 3) the order of creation

(v. 8); 4) the purpose of woman in regard to man (v. 9); 5) the concern of the angels (v. 10); and 6) the characteristics of natural physiology (vv. 13–15).

1 CORINTHIANS—NOTE ON 11:3 Christ. Christ is the head of the church as its Savior and Lord (cf. Eph. 1:22–23; 4:15; Col. 1:18). He is also the Lord over every unbeliever (cf. Matt. 28:18; Heb. 2:8). Someday all will acknowledge his authority (cf. Phil. 2:10–11). man. Men have authority over women in the basic order of creation (cf. 1 Cor. 11:8–9; cf. Isa. 3:12; Eph. 5:22–33). See notes on 1 Tim. 2:11–15. God. Christ has never been in any way inferior in essence to the Father (John 10:30; 17:21–24), but in his incarnation he willingly submitted himself to the Father's will in humble obedience (1 Cor. 3:23; 15:24–28; cf. John 4:34; 5:30; 6:38).

1 CORINTHIANS—NOTE ON 11:4 head covered dishonors. Lit., "having down from head," is probably a reference to men wearing a head covering, which seems to have been a local custom. Jews began wearing head coverings during the fourth century A.D., although some may already have been wearing them in NT times. Apparently, Corinthian men were doing the same, and Paul informs them that it is a disgrace. Paul is not stating a universal law from God, but acknowledging a local custom, which did reflect divine principle. In that society, a man's uncovered head was a sign of his authority over women, who were to have their heads covered. For a man to cover his head was to suggest a reversal of proper roles.

1 CORINTHIANS—NOTE ON 11:5 wife who prays or prophesies. Paul makes clear directives that women are not to lead or speak in the services of the church (cf. 14:34; 1 Tim. 2:12), but they may pray and proclaim the truth to unbelievers, as well as teaching children and other women (cf. 1 Tim. 5:16; Titus 2:3–4). See note on Acts 21:9. Wherever and whenever women do pray and proclaim the word appropriately, they must do so maintaining a proper distinction from men. uncovered. In the culture of Corinth, a woman's covered head while ministering or worshiping was a symbol to signify a subordinate relationship to her husband. The apostle is not laying down an absolute law for women to wear veils or coverings in all churches for all time, but is declaring that the symbols of the divinely established male and female roles are to be genuinely honored in every culture. As in the case of meat offered to idols (1 Cor. 8–9), there is nothing spiritual about wearing or not wearing a covering. But manifesting rebellion against God's order was wrong. dishonors her head. "Head" may refer to her own self being disgraced by refusing to conform to recognized symbols of

submission, or to her husband, who is disgraced by her behavior.

1 CORINTHIANS—NOTE ON 11:6 disgraceful . . . cut off her hair. In that day only a prostitute or a feminist would shave her head. If a Christian woman rejected the covering that symbolized her submission in that culture, she might as well have shaved her head—the shame was similar.

1 CORINTHIANS—NOTE ON 11:7 image and glory of God. Though men and women were both created in God's image (Gen. 1:27), it is man who bears the glory of God uniquely by his role. Like God, he is given a sphere of sovereignty as the earthly sovereign over God's created order. See notes on Gen. 3:16–17.

1 CORINTHIANS—NOTE ON 11:7–8 woman is the glory of man. As man carries authority delegated to him by God, so woman carries authority delegated to her by God through her husband. Man came from God; woman came from man (cf. Gen. 2:9–23; 1 Tim. 2:11–13).

1 CORINTHIANS—NOTE ON 11:9 See Gen. 2:18–23.

1 CORINTHIANS—NOTE ON 11:10 angels. Women are to be submissive by wearing the symbol of authority so as not to offend these most holy and submissive creatures who watch the church (cf. Matt. 18:10; Eph. 3:9–10), who were present (Job 38:4, 7) at creation, when God designed the order of authority for men and women.

1 CORINTHIANS—NOTE ON 11:11–12 All believers, male and female, are equal in the Lord and complementary in the Lord's work. Their roles are different in function and relationships, not in spirituality or importance (cf. Gal. 3:28). See note on 1 Tim. 2:15.

1 CORINTHIANS—NOTE ON 11:13 is it proper. Aside from apostolic command, Paul asked, in effect, "Isn't it self-evident that women should not be uncovered?"

1 CORINTHIANS—NOTE ON 11:14–15 nature. The term can convey the idea of basic human awareness, i.e., the innate sense of what is normal and right. The male hormone, testosterone, speeds up the loss of hair in men. Estrogen causes women's hair to grow longer and for a longer time. Women are rarely bald, no matter how old. This physiology is reflected in most cultures in the custom of longer hair on women. God has given her hair as a covering to show tenderness, softness, and beauty.

1 CORINTHIANS—NOTE ON 11:16 no such practice. Neither the Lord, the apostles, nor the churches would allow female rebellion. Women were to maintain their distinctively feminine hairdos; and when custom dictated, they should wear a covering.

1 CORINTHIANS—NOTE ON 11:17–34 The early church love feasts (cf. Jude 12) usually closed with observance of the Lord's Supper. The worldly, fleshly church at Corinth had turned those sacred meals into gluttonous, drunken revelries (1 Cor. 11:17; cf. 2 Pet. 2:13). Beyond that, wealthy believers brought ample food and drink for themselves but refused to share, letting their poorer brethren go away hungry (1 Cor. 11:21).

1 CORINTHIANS—NOTE ON 11:17 worse. A comparative Greek word that refers to moral evil.

1 CORINTHIANS—NOTE ON 11:18 divisions. The church was torn by dissension (see 1:10–17; 3:1–3).

1 CORINTHIANS—NOTE ON 11:19 genuine . . . recognized. Factions revealed who passed the test of spiritual genuineness and purity (cf. 1 Thess. 2:4).

1 CORINTHIANS—NOTE ON 11:20 it is not the Lord's supper that you eat. The love feast and communion celebration had become so perverted that it was a sinful, selfish mockery. They could not legitimately say it was devoted to the Lord, since it was not honoring to him.

1 CORINTHIANS—NOTE ON 11:21–22 If they intended to selfishly indulge themselves, they might as well have stayed at home.

1 CORINTHIANS—NOTE ON 11:23–26 While the information was not new to the Corinthians, because Paul had previously "delivered" it, it is an important reminder. This description of Christ's final supper with his disciples is one of the most beautiful in all of Scripture, yet it was given in the midst of a strong rebuke of carnal selfishness. If this letter was written before any of the Gospels (see Matt. 26:26–30; Mark 14:22–26; Luke 22:17–20; John 13:2), as most conservative scholars believe, then Paul's instruction was the first biblical record of the institution of the Lord's Supper—given directly from the Lord and not through his reading of any other apostles (cf. Gal. 1:10–12).

1 CORINTHIANS—NOTE ON 11:25 new covenant in my blood. The Old Covenant

was practiced repeatedly by the blood of animals offered by men; but the New Covenant has been ratified once and for all by the death of Christ (cf. Heb. 9:28). in remembrance of me. Jesus transformed the third cup of the Passover into the cup of remembrance of his offering (see note on 1 Cor. 10:16).

1 CORINTHIANS—NOTE ON 11:26 The gospel is presented through the service of communion as the elements are explained. They point to his physical incarnation, sacrificial death, resurrection, and coming kingdom.

1 CORINTHIANS—NOTE ON 11:27 in an unworthy manner. I.e., ritualistically, indifferently, with an unrepentant heart, a spirit of bitterness, or any other ungodly attitude. guilty. To come to the Lord's Table clinging to one's sin does not only dishonor the ceremony, but it also dishonors his body and blood, treating lightly the gracious sacrifice of Christ for us. It is necessary to set all sin before the Lord (v. 28), then partake, so as not to mock the sacrifice for sin by holding on to it.

1 CORINTHIANS—NOTE ON 11:29 judgment. I.e., chastisement. without discerning the body. When believers do not properly judge the holiness of the celebration of Communion, they treat with indifference the Lord himself—his life, suffering, and death (cf. Acts 7:52; Heb. 6:6; 10:29).

1 CORINTHIANS—NOTE ON 11:30 died. See note on 15:18. The offense was so serious that God put the worst offenders to death, an extreme but effective form of church purification (cf. Luke 13:1–5; Acts 5:1–11; 1 John 5:16).

1 CORINTHIANS—NOTE ON 11:32 Believers are kept from being consigned to hell, not only by divine decree, but by divine intervention. The Lord chastens to drive his people back to righteous behavior and even sends death to some in the church (v. 30) to remove them before they could fall away (cf. Jude 24).

1 CORINTHIANS—NOTE ON 11:34 There is no point in gathering together to sin and be chastened.

1 CORINTHIANS—NOTE ON 12:1–14:40 This section focuses on spiritual gifts in the church, dealing with a vital, but controversial, subject. The false religion situation in Corinth caused counterfeit spiritual manifestations that had to be confronted. The church was being informed on this subject by Paul and its behavior would be regulated by the truth and the Spirit.

1 CORINTHIANS—NOTE ON 12:1 spiritual gifts. The word "gifts" is not in the original but is implied by the context (cf. vv. 4, 9, 28, 30–31; 14:1). The Greek lit. means "pertaining to the Spirit," referring to that which has spiritual qualities or characteristics or is under some form of spiritual control. Spiritual gifts are divine enablements for ministry that the Holy Spirit gives in some measure to all believers and that are to be completely under his control and used for the building of the church to Christ's glory (see notes on Rom. 12:4–8). These had to be distinguished from the mystical experiences called "ecstasy" (supernatural, sensuous communion with a deity) and "enthusiasm" (divination, dreams, revelations, visions) that were found in the pagan religions of Corinth.

1 CORINTHIANS—NOTE ON 12:2 pagans. That is, Gentiles (1 Thess. 4:5; 1 Pet. 2:12). led astray. Incredibly, some church members were mimicking certain dramatic and bizarre practices of the mystery religions in which they had been formerly involved. The practice of ecstasy, considered to be the highest expression of religious experience, involved supposed supernatural interaction with a deity, induced through frenzied hypnotic chants and ceremonies. The practice frequently included drunkenness (cf. Eph. 5:18) and sexual orgies, to which the devotees willfully yielded themselves to be led into gross sin.

1 CORINTHIANS—NOTE ON 12:3 accursed. This is the most severe kind of condemnation. Some of the Corinthians were fleshly and given over to ecstasies that were controlled by demons. In that condition, they actually claimed to be prophesying or teaching in the Spirit while demonically blaspheming the name of the Lord whom they were supposed to be worshiping. They had been judging the use of gifts on the basis of experience and not content. Satan always assaults the person of Christ. It is possible that the curser of Christ was a Gentile claiming to be a Christian, but holding to a philosophy that all matter was evil, including the human Jesus (i.e., pre-Gnosticism). They might have said that the Christ spirit left the human Jesus before his death, and therefore Jesus died a cursed death as a mere man. Jesus is Lord. Cf. Acts 2:36; Rom. 10:9–10; Eph. 1:20–21; Phil. 2:9–11. The validity of any speaking exercise is determined by the truthfulness of it. If the speaker affirms the lordship of Jesus, it is the truth from the Holy Spirit. What a person believes and says about Jesus Christ is the test of whether he speaks from the Holy Spirit. He always leads people to Christ's lordship (cf. 1 Cor. 2:8–14; John 15:26; 1 John 5:6–8).

1 CORINTHIANS—NOTE ON 12:4 gifts. These categories of giftedness are not natural talents, skills, or abilities, such as are possessed by believers and

unbelievers alike. They are sovereignly and supernaturally bestowed by the Holy Spirit on all believers (vv. 7, 11), enabling them to spiritually edify each other effectively and thus honor the Lord. The varieties of gifts fall into two general types, speaking and serving (see vv. 8–10; cf. Rom. 12:6–8; 1 Pet. 4:10–11). The speaking, or verbal, gifts (prophecy, knowledge, wisdom, teaching, and exhortation) and the serving, nonverbal gifts (leadership, helps, giving, mercy, faith, and discernment) are all permanent gifts that will operate throughout the church age. Their purpose is to edify the church and glorify God. The list here and in Rom. 12:3–8 is best seen as representative of categories of giftedness that the Holy Spirit draws from to give each believer whatever kind or combination of kinds he chooses (1 Cor. 12:11). Some believers may be gifted categorically similar to others but are personally unique as the Spirit suits each grace gift to the individual. Miracles, healing, tongues, and the interpretation of tongues were temporary sign gifts limited to the apostolic age and have, therefore, ceased. Their purpose was to authenticate the apostles and their message as the true word of God, until God's written word was completed and became selfauthenticating. See notes on vv. 9–10.

1 CORINTHIANS—NOTE ON 12:5–6 varieties of service . . . activities. The Lord gives believers unique ministry arenas in which to fulfill their giftedness, and provides varieties of power to energize and accomplish them (cf. Rom. 12:6).

1 CORINTHIANS—NOTE ON 12:7 manifestation of the Spirit. No matter what the gift, ministry, or effect, all spiritual gifts are from the Holy Spirit. They make him known, understood, and evident in the church and in the world, by spiritually profiting all who receive their ministry.

1 CORINTHIANS—NOTE ON 12:8 the utterance of wisdom. "Utterance" indicates a speaking gift (see note on v. 4; cf. 1 Pet. 4:11). In the NT, "wisdom" is most often used of the ability to understand God's word and his will, and to skillfully apply that understanding to life (cf. Matt. 11:19; 13:54; Mark 6:2; Luke 7:35; Acts 6:10; James 1:5; 3:13, 17; 2 Pet. 3:15). the utterance of knowledge. This gift may have been revelatory in the first century, but it is today the ability to understand and speak God's truth, with insight into the mysteries of his word, that cannot be known apart from God's revelation (Rom. 16:25; Eph. 3:3; Col. 1:26; 2:2; 4:3; cf. 1 Cor. 13:2). Knowledge majors on grasping the meaning of the truth; wisdom emphasizes the practical conviction and conduct that applies it.

1 CORINTHIANS—NOTE ON 12:9 faith. Distinct from saving faith or persevering faith, both of which all believers possess, this gift is exercised in persistent prayer and endurance in intercession, along with a strong trust in God in the midst of difficult circumstances (cf. Matt. 17:20). healing. A temporary sign gift used by Christ (Matt. 8:16–17), the apostles (Matt. 10:1), the seventy (Luke 10:1), and a few associates of the apostles, such as Philip (Acts 8:5–7). This ability was identified as a gift belonging to the apostles (cf. 2 Cor. 12:12). Although Christians today do not have the gifts of healings, God certainly still hears and answers the faithful prayers of his children (see James 5:13–16). Some people feel that healing should be common and expected in every era, but this is not the case. Physical healings are very rare throughout the OT record. Only a few are recorded. There was never a time before the coming of Christ when healings were common. Only in his lifetime and that of his apostles was there a veritable explosion of healing. This was due to the unique need to accredit the Messiah and to authenticate the first miracles of the gospel. Jesus and his apostles temporarily banished disease from Palestine, but that was the most monumental era of redemptive history and called for such authentication. To normalize healing would be to normalize the arrival of the Savior. This gift belonged to the sign gifts for that era only. The gifts of healings were never used solely for bringing people physical health. Paul was sick but never healed himself or asked another human to heal him. His friend Epaphroditus was near death (Phil. 2:27), and Paul did not heal him. God intervened. When Timothy was sick, Paul did not heal him, but told him to take some wine (1 Tim. 5:23). Paul left Trophimus "ill at Miletus" (2 Tim. 4:20). Healings were not the everyday norm in Paul's ministry, but did occur when he entered a new region, e.g., Malta, where the gospel and its preacher needed authentication (see Acts 28:8–9). That healing was the first mention of healing since the lame man was healed in Lystra (Acts 14:9) in connection with the arrival of Paul and the gospel there. Prior to that, the nearest healing was by Peter in Acts 9:34, and the resurrection of Tabitha in 9:41, so that people would believe the gospel Peter preached (cf. 9:42).

1 CORINTHIANS—NOTE ON 12:10 miracles. This temporary sign gift was for the working of divine acts contrary to nature, so that there was no explanation for the action except that it was by the power of God. This, too, was to authenticate Christ and the apostolic preachers of the gospel. John 2:11 notes that Jesus did his first miracle at Cana to "manifest his glory," not enhance the party (cf. John's purpose for recording the miracles of Jesus in this Gospel, 20:30–31). Acts 2:22 affirms that Jesus did miracles to "attest" that God was working through him, so

that people would believe in him as Lord and Savior. Jesus performed miracles and healed only for the three years of his ministry, not at all in the 30 years before. His miracles began when his ministry began. Though Jesus did miracles related to nature (made wine, created food, walked on water with Peter, ascended), no apostle ever is reported to have done a miracle in the natural realm. What miracle did the apostles do? The answer is in the word "miracles," meaning "power," and is frequently connected to casting out demons (Luke 4:36; 6:18; 9:42). It is precisely that power that the Lord gave the disciples (Luke 9:1; 10:17–19; cf. Acts 6:8; 8:7; 13:6–12). See notes on Acts 19:14–16. prophecy. The meaning is simply that of "speaking forth," or "proclaiming publicly," to which the connotation of prediction was added sometime in the Middle Ages. Since the completion of Scripture, prophecy has not been a means of new revelation, but is limited to proclaiming what has already been revealed in the written word. Even the biblical prophets were preachers, proclaimers of God's truth both by revelation and reiteration. Old Testament prophets like Isaiah, Jeremiah, and Ezekiel spent lifetimes proclaiming God's word. Only a comparatively small amount of what they preached is recorded in the Bible as God's direct revelation. They must have continually repeated and re-emphasized those truths, as preachers today repeat, explain, and re-emphasize the word of God in Scripture. The best definition for this gift is given in 1 Cor. 14:3. The importance of this gift is given in 14:1, 39. Its supremacy to other gifts, especially tongues, is the theme of ch. 14. See notes on 1 Thess. 5:20 and Rev. 19:10. distinguish between spirits. Satan is the great deceiver (John 8:44) and his demons counterfeit God's message and work. Christians with the gift of discernment have the God-given ability to recognize lying spirits and to identify deceptive and erroneous doctrine (cf. Acts 17:11; 1 John 4:1). Paul illustrated the use of this gift in Acts 16:16–18, as Peter had exercised it in Acts 5:3. When it was not being exercised in the Corinthian church, grave distortion of the truth occurred (see 1 Cor. 12:3; 14:29). Though its operation has changed since apostolic times, because of the completion of Scripture, it is still essential to have people in the church who are discerning. They are the guardians, the watchmen who protect the church from demonic lies, false doctrines, perverted cults, and fleshly elements. As it requires diligent study of the word to exercise gifts of knowledge, wisdom, preaching, and teaching, so it does with discernment. See notes on 1 Thess. 5:20–22. tongues . . . interpretation. These temporary sign gifts, using the normal words for speaking a foreign language and translating it, like the others (miracles, healings) were for the authentication of the truth and those who preached it. This true gift was clearly identified in Acts 2:5–12 as languages, which validated the gospel as divine. They were,

however, because of their counterfeit in the culture, disproportionately exalted and seriously abused in Corinth. Here, Paul identified them, but throughout 1 Cor. 14 he discussed them in detail. See notes on 14:1–39.

1 CORINTHIANS—NOTE ON 12:11 one and the same Spirit. While stressing the diversity of gifts (vv. 4–11), Paul also stressed the singular source in the Spirit (cf. vv. 4–6, 8–9). This is the fifth mention, in this chapter, of the source of gifts being the Holy Spirit. It emphasizes that gifts are not something to seek, but to be received from the Spirit "as he wills." It is he alone who "empowers" or energizes (v. 6) all gifts as he chooses.

1 CORINTHIANS—NOTE ON 12:12 body . . . members. Paul used the human body as an analogy (cf. 10:17) for the unity of the church in Christ. From this point on to 12:27, he used "body" 18 times (cf. Rom. 12:5; Eph. 1:23; 2:16; 4:4, 12, 16; Col. 1:18).

1 CORINTHIANS—NOTE ON 12:13 baptized. The church, the spiritual body of Christ, is formed as believers are immersed by Christ with the Holy Spirit. Christ is the baptizer (see note on Matt. 3:11) who immerses each believer with the Spirit into unity with all other believers. Paul is not writing of water baptism. That outward sign depicts the believer's union with Christ in his death and resurrection (see notes on Rom. 6:3–4). Similarly, all believers are also immersed into the body of Christ by means of the Holy Spirit. Paul's point is to emphasize the unity of believers. There cannot be any believer who has not been Spirit-baptized, nor can there be more than one Spirit baptism or the whole point of unity in the body of Christ is convoluted. Believers have all been Spiritbaptized and thus are all in one body. See notes on Eph. 4:4–6. This is not an experience to seek, but a reality to acknowledge. See also notes on Acts 8:17; 10:44–45; 11:15–16. drink of one Spirit. At salvation, all believers not only become full members of Christ's body, the church, but the Holy Spirit is placed within each of them (Rom. 8:9; cf. 1 Cor. 6:19; Col. 2:10; 2 Pet. 1:3–4). There is no need (or divine provision) for any such thing as a second blessing, a triumphalistic experience of a deeper life, or a formula for instantly increased spirituality (cf. John 3:34). Christ's salvation provision is perfect, and he calls only for obedience and trust in what has already been given (Heb. 10:14).

1 CORINTHIANS—NOTE ON 12:14–20 By his illustration of how every part of a human body is essential to the function of that body, Paul showed that unity is an indispensable need of the church; but divinely provided diversity within that

unity is also necessary. His words additionally implied that some selfish members were discontent with their gifts, wanting the gifts they had not been given (v. 11). With that attitude, they in effect questioned God's wisdom and implied he had made a mistake in assignments (cf. v. 3; Rom. 9:20–21). In seeking showy abilities and power, they also became vulnerable to carnal, demonically counterfeited gifts.

1 CORINTHIANS—NOTE ON 12:18 Here again, as in v. 11, Paul dealt with the foolish and carnal Corinthians who were discontent with what had been given them sovereignly for the edification of the church and the glory of its Lord. See note on v. 31.

1 CORINTHIANS—NOTE ON 12:21 no need. While some in Corinth were bemoaning the fact that they did not have the showy gifts (see note on vv. 14– 20), those who did were belittling those with the more quiet and less prominent gifts. The "eye" and the "head," which are highly visible and the focus of all who engage each other, represent the people with public gifts. They so overestimated their own importance that they disdained those whom they perceived as less gifted and less significant. They were apparently indifferent ("I have no need") and self-sufficient.

1 CORINTHIANS—NOTE ON 12:22–24 Paul's answer to the pride of the more visibly gifted was to engage his analogy again and remind them that the more fragile and less lovely, in fact, ugly parts of the body that are not publicly "presentable" (v. 24) are given the greater respect for their necessity. He spoke of the internal organs.

1 CORINTHIANS—NOTE ON 12:25 God has designed visible, public gifts to have a crucial place, but equally designed and more vital to life are the hidden gifts, thus maintaining the perspective of unity—all are essential to the working of the body of Christ.

1 CORINTHIANS—NOTE ON 12:26–27 This is a call to mutual love and concern in the fellowship of believers (cf. Phil. 2:1–4), which maintains the unity that honors the Lord. There is one body in which all function, yet never do they lose their personal identity and the essential necessity of ministry as God has designed them to do it.

1 CORINTHIANS—NOTE ON 12:28–30 God has appointed. Again emphasizing the

sovereignty of God (cf. vv. 7, 11, 18), Paul illustrates the individuality and unity of the body by a repeat of the representative categories of ministries, callings, and giftedness.

1 CORINTHIANS—NOTE ON 12:28 apostles . . . prophets. See notes on Eph. 4:11. Their purpose was: 1) to lay the foundation of the church (Eph. 2:20); 2) to receive and declare the revelation of God's word (Acts 11:28; 21:10–11; Eph. 3:5); and 3) to give confirmation of that word through signs, wonders, and miracles (2 Cor. 12:12; cf. Acts 8:6–7; Heb. 2:3–4). "Apostles" refers, primarily, to those 12 chosen by our Lord plus Paul and Matthias (Acts 1:26). See note on Rom. 1:1. In a secondary sense, others served as messengers of the church: Barnabas (Acts 14:14), Silas and Timothy (1 Thess. 2:6), and others (Rom. 16:7; 2 Cor. 8:23; Phil. 2:25). Apostles of Christ were the source of the church's doctrine (Acts 2:42); apostles of the church (2 Cor. 8:23) were its early leaders. "Prophets" were especially gifted men in the local churches who preached God's word (Acts 11:21–28; 13:1). Any message preached by a prophet had to be judged by the word of the apostles (see note on 1 Cor. 14:36–37). teachers. Could be the same as pastor-teachers (see note on Eph. 4:11), but probably should be broadened to include all who are gifted for teaching in the church, whether they have the office of pastor or not. miracles . . . healing . . . tongues. See notes on 1 Cor. 12:9–10. helping, administrating. These less public gifts are mingled with the more public manifestations of the Spirit to show their vital necessity (v. 22). "Helping" is an ability for service; in fact, the gift of ministry ("service") in Rom. 12:7 is in the same category. "Administrating" is leadership. The word comes from the Greek meaning "to pilot a ship" (Acts 27:11) and speaks of one who can lead ministries of the church efficiently and effectively.

1 CORINTHIANS—NOTE ON 12:29–30 Each of these rhetorical queries expects a "no" answer. The body of Christ is diverse and God sovereignly designs it that way.

1 CORINTHIANS—NOTE ON 12:31 earnestly desire. In context, this could not mean that believers should desire the more prominent gifts, when the whole chapter has just been confronting the fact that they have sinfully been doing just that. Desiring a gift for selfish reasons is wrong, since they are sovereignly given by God as he wills (vv. 7, 11, 18, 28). Therefore, this must be rendered not as an imperative (command), but, as the verb form allows, as an indicative (statement of fact), "You are desiring the showy gifts, wrongly." The real imperative is to stop doing that and learn the "more excellent way," the way of love, which Paul

will explain in ch. 13.

1 CORINTHIANS—NOTE ON 13:1–13 Spiritual gifts were present in Corinth (1:7); right doctrine was even in place (11:2); but love was absent. This led to the quarrels and exhibitions of selfishness and pride that plagued the church— notably in the area of spiritual gifts (see notes on 12:14–31). Instead of selfishly and jealously desiring showy gifts that they don't have, believers should pursue the greatest thing of all—love for each other. This chapter is considered by many the greatest literary passage ever penned by Paul. It is central to his earnestly dealing with spiritual gifts (chs. 12–14), because after discussing the endowment of gifts (ch. 12) and before presenting the function of gifts (ch. 14), he addresses the attitude necessary in all ministry in the church (ch. 13).

1 CORINTHIANS—NOTE ON 13:1 tongues of men. Cf. 12:10, 28; 14:4–33. That this gift was actual languages is established in Acts 2:1–13 (see notes there), affirmed in this text by Paul's calling it "of men"—clearly a reference to human language. This was the gift that the Corinthians prized so highly, abused so greatly, and counterfeited so disastrously. God gave the ability to speak in a language not known to the speaker, as a sign with limited function (see notes on 1 Cor. 14:1–33). tongues . . . of angels. The apostle was writing in general hypothetical terms. There is no biblical teaching of any special angelic language that people could learn to speak. love. Self-giving love that is more concerned with giving than receiving (John 3:16; cf. 1 Cor. 14:1; Matt. 5:44–45; John 13:1, 34–35; 15:9; Rom. 5:10; Eph. 2:4–7; Phil. 2:2; Col. 3:14; Heb. 10:24). The word was not admired and thus seldom used in ancient Greek literature, but it is common in the NT. Without love, no matter how linguistically gifted one is to speak his own language, other languages, or even (hypothetically) the speech of angels, his speech is noise only. In NT times, rites honoring the pagan deities Cybele, Bacchus, and Dionysius included ecstatic noises accompanied by gongs, cymbals, and trumpets. Unless the speech of the Corinthians was done in love, it was no better than the gibberish of pagan ritual.

1 CORINTHIANS—NOTE ON 13:2 prophetic powers. See notes on 12:10. In 14:1– 5, Paul speaks of this gift as the most essential one because it brings God's truth to people. Even this gift must be ministered in love (cf. Eph. 4:15). understand all mysteries and all knowledge. This encompasses gifts of wisdom, knowledge, and discernment (see notes on 1 Cor. 12:8, 10), which are to be exercised in love (see Phil. 1:9). all faith. See note on Matt. 17:20. This refers to the gift of faith (enduring, believing prayer; see note on 1 Cor. 12:9), which is

useless without selfless love for the church.

1 CORINTHIANS—NOTE ON 13:3 burned. The practice of burning Christians at the stake did not begin until some years later, but it was clearly understood to be an extremely horrible death. Neither volunteering for giving up all your possessions or being burned would produce any spiritual benefit if not done out of love for the body of Christ.

1 CORINTHIANS—NOTE ON 13:4–7 In the previous comments (vv. 1–3), the focus is on the emptiness produced when love is absent from ministry. In these verses, the fullness of love is described, in each case by what love does. Love is action, not abstraction. Positively, love is patient with people and gracious to them with generosity. Negatively, love never envies, or brags, or is arrogant, since that is the opposite of selfless service to others. Never rude or overbearing, love never wants its own way, is not irritated or angered in personal offense, and finds no pleasure in someone else's sin, even the sin of an enemy. On the positive side again, love is devoted to truth in everything. With regard to "all things" within God's righteous and gracious will, love protects, believes, hopes, and endures what others reject.

1 CORINTHIANS—NOTE ON 13:8–10 never ends. This refers to love's lastingness or permanence as a divine quality. Love outlasts all failures (cf. 1 Pet. 4:8; 1 John 4:16). Paul strengthens his point on the permanence of love by comparing it to the spiritual gifts that the Corinthians so highly prized: prophecy, knowledge, and tongues, all of which will have an end. There may be a distinction made on how prophecy and knowledge come to an end, and how the gift of tongues does. This is indicated by the Greek verb forms used. In the case of prophecy and knowledge, they are both said to "be done away" (in both cases the verb indicates that something will put an end to those two functions). First Corinthians 13:9–10 indicates that what will abolish knowledge and prophecy is that which is "perfect." When that occurs, those gifts will be rendered inoperative. The "perfect" is not the completion of Scripture, since there is still the operation of those two gifts and will be in the future kingdom (cf. Joel 2:28; Acts 2:17; Rev. 11:3). The Scriptures do not allow us to see "face to face" or have perfect knowledge as God does (1 Cor. 13:12). The "perfect" is not the rapture of the church or the second coming of Christ, since the kingdom to follow these events will have an abundance of preachers and teachers (cf. Isa. 29:18; 32:3–4; Joel 2:28; Rev. 11:3). The "perfect" must be the eternal state, when we in glory see God face to face (Rev. 22:4) and have full knowledge in

the eternal new heavens and new earth. Just as a child grows to full understanding, believers will come to perfect knowledge and no such gifts will be necessary. On the other hand, Paul uses a different word for the end of the gift of tongues, or languages, thus indicating it will "cease" by itself, as it did at the end of the apostolic age. It will not end by the coming of the "perfect," for it will already have ceased. The uniqueness of the gift of tongues and its interpretations was, as all sign gifts, to authenticate the message and messengers of the gospel before the NT was completed (Heb. 2:3–4). "Tongues" was also limited by being a judicial sign from the God of Israel's judgment (see note on 1 Cor. 14:21; cf. Isa. 28:11–12). "Tongues" were also not a sign to believers, but unbelievers (see note on 1 Cor. 14:22), specifically those unbelieving Jews. Tongues also ceased because there was no need to verify the true messages from God once the Scripture was given. It became the standard by which all are to be deemed true. "Tongues" was a means of edification in a way far inferior to preaching and teaching (see notes on 14:5, 12, 27–28). In fact, ch. 14 was designed to show the Corinthians, so preoccupied with tongues, that it was an inferior means of communication (14:1–12), an inferior means of praise (14:13–19), and an inferior means of evangelism (14:20–25). Prophecy was and is, far superior (14:1, 3–6, 24, 29, 31, 39). That tongues have ceased should be clear from their absence from any other books in the NT, except Acts. Tongues ceased to be an issue of record or practice in the early church, as the Scripture was being written. That tongues has ceased should be clear also from its absence through church history since the first century, appearing only sporadically and then only in questionable groups. A more detailed discussion is given in the notes on ch. 14.

1 CORINTHIANS—NOTE ON 13:13 love. The objects of faith and hope will be fulfilled and perfectly realized in heaven, but love, the Godlike virtue, is everlasting (cf. 1 John 4:8). Heaven will be the place for the expression of nothing but perfect love toward God and each other.

1 CORINTHIANS—NOTE ON 14:1 Pursue love. A command for every believer. Because lovelessness was a root spiritual problem in the Corinthian church, the godly love just described should have been sought after by them with particular determination and diligence. desire . . . spiritual gifts. Love does not preclude the use of these enablements. Since Paul has addressed not desiring showy gifts (12:31) and not elevating one over the other (12:14–25), some might think it best to set them all aside for unity's sake. Spiritual gifts, on the other hand, are sovereignly bestowed by God on each believer and necessary for the building of the church (12:1–10). Desire for them, in this context, is in reference to their use

collectively and faithfully in his service—not a personal yearning to have an admired gift that one did not possess. As a congregation, the Corinthians should be wanting the full expression of all the gifts to be exercised. "You" is plural, emphasizing the corporate desire of the church. especially . . . prophesy. This spiritual gift was desirable in the life of the church to serve in a way that tongues cannot, namely, by edifying the entire church (13:5).

1 CORINTHIANS—NOTE ON 14:2–39 Although it is not indicated consistently in some translations, the distinction between the singular "tongue" and the plural "tongues" is foundational to the proper interpretation of this chapter. Paul seems to use the singular to distinguish the counterfeit gift of pagan gibberish and the plural to indicate the genuine gift of a foreign language (see note on v. 2). It was perhaps in recognition of that, that the King James Version (KJV) translators added consistently the word "unknown" before every singular form (see vv. 2, 4, 13, 14, 19, 27). The implications of that distinction will be noted as appropriate. Against the backdrop of carnality and counterfeit ecstatic speech learned from the experience of the pagans, Paul covers three basic issues with regard to speaking in languages by the gift of the Holy Spirit: 1) its position, inferior to prophecy (vv. 1–19); 2) its purpose, a sign to unbelievers not believers (vv. 20– 25); and 3) its procedure, systematic, limited, and orderly (vv. 26–40).

1 CORINTHIANS—NOTE ON 14:2 one who speaks in a tongue. This is singular (see previous note; cf. vv. 4, 13, 14, 19, 27), indicating that it refers to the false gibberish of the counterfeit pagan ecstatic speech. The singular is used because gibberish can't be plural; there are not various kinds of non-language. There are, however, various languages; hence when speaking of the true gift of language, Paul uses the plural to make the distinction (vv. 6, 18, 22, 23, 29). The only exception is in vv. 13, 27, 28 (see notes there), where it refers to a single person speaking a single genuine language. speaks not to men but to God. This is better translated, "to a god." The Greek text has no definite article (see similar translation in Acts 17:23, "the unknown god"). Their gibberish was worship of pagan deities. The Bible records no incident of any believer ever speaking to God in any other than normal human language. no one understands . . . he utters mysteries in the Spirit. As indicated in the note on Rom. 8:10, it is an interpretive decision as to whether to understand this as a reference to the Holy Spirit or the human spirit. The fleshly, or carnal, Corinthians using the counterfeit ecstatic speech of paganism were not interested in being understood, but in making a dramatic display. The spirit by which they spoke was not the Holy Spirit, but their own human spirit or some demon; and the mysteries they

declared were the type associated with the pagan mystery religions, which were espoused to be the depths that only the initiated few were privileged to know and understand. Those mysteries were totally unlike the ones mentioned in Scripture (e.g., Matt. 13:11; Eph. 3:9), which are divine revelations of truths previously hidden (see notes on 1 Cor. 12:7; Eph. 3:4–6).

1 CORINTHIANS—NOTE ON 14:3 prophesies. In dramatic contrast to the bedlam of counterfeit tongues was the gift of genuine prophecy or preaching of the truth (see note on 12:10). It produced the building up in truth, the encouragement to obedience, and the comfort in trouble that God desired for his church. Spiritual gifts are always for the benefit of others, never self.

1 CORINTHIANS—NOTE ON 14:4 a tongue. Again (as in v. 2), Paul uses the singular to refer to the pagan counterfeit gibberish and sarcastically (cf. v. 16; 4:8–10 for other sarcasm) marks its selfishness as some kind of self-edification. This illicit building up of self comes from pride-induced emotion, which only produces more pride. builds up the church. See note on 12:7.

1 CORINTHIANS—NOTE ON 14:5 all to speak in tongues, but even more to prophesy. Here the plural, "tongues," appears as Paul was referring to the real gift of tongues, or languages (see note on v. 2). Obviously this was not Paul's true desire, even for the true gift, since the very idea was impossible and contrary to God's sovereign distribution of gifts (12:11, 30). He was simply suggesting hypothetically that, if they insisted on clamoring after gifts they did not possess, they at least should seek the one that was more enduring and more valuable for the church. The only purpose tongues renders to the church is when it is interpreted (the normal Greek word for "translation"). Wherever God gave the gift of tongues, he also gave the gift for translation, so that the sign would also be edifying. Never was the gift to be used without such translation (14:28), so that the church would always be edified.

1 CORINTHIANS—NOTE ON 14:6 if I come to you . . . how will I benefit . . . ? Even an apostle who spoke in tongues did not spiritually benefit a congregation unless, through interpretation, his utterance was clarified so that the revelation and knowledge could be understandably preached and taught. Any private use of this gift is excluded for several reasons: 1) it is a sign to unbelievers (v. 22); 2) it must have a translator to have any meaning, even to the speaker (v. 2); and 3) it must edify the church (v. 6).

1 CORINTHIANS—NOTE ON 14:7–9 Here, Paul illustrates his previous point about the uselessness of even the true gift apart from translation for the church to understand. If even inanimate musical instruments are expected to make sensible sounds, how much more should human speech make sense, especially when it deals with the things of God? See note on v. 23.

1 CORINTHIANS—NOTE ON 14:10–11 Paul simply points up the obvious: the purpose of every language is to communicate, not to impress and certainly not to confuse, as the Corinthians had been doing with their counterfeits. That was clearly the point in the first instance of tongues: each heard the apostles speak in his own language (Acts 2:6, cf. 1 Cor. 14:8). This section makes an undeniable case for the fact that the true gift of tongues was never some unintelligible gibberish, but was human language that was to be translated (v. 13).

1 CORINTHIANS—NOTE ON 14:12 Again Paul returned to the issue of edification, central to all gifts (12:7).

1 CORINTHIANS—NOTE ON 14:14–17 Paul continued to speak sarcastically (cf. v. 16; 4:8–10) about counterfeit tongues, so he used the singular "tongue" (see note on 14:2–39), which refers to the fake gift. He was speaking hypothetically to illustrate the foolishness and pointlessness of speaking in ecstatic gibberish. The speaker could not understand, and what virtue is there in praying to God or praising God without understanding? No one can "Amen" such nonsense.

1 CORINTHIANS—NOTE ON 14:16 outsider. From the Greek word meaning ignorant or unlearned.

1 CORINTHIANS—NOTE ON 14:18 I speak in tongues more than all of you. Paul emphasized that by writing all of this, he was not condemning genuine tongues (plural); nor, as some may have thought to accuse him, was he envious of a gift he did not possess. At that point, he stopped speaking hypothetically about counterfeit tongue-speaking. He actually had more occasions to use the true gift than all of them (though we have no record of a specific instance). He knew the true gift and had used it properly. It is interesting, however, that the NT makes no mention of Paul's actually exercising that gift. Nor does Paul in his own writings make mention of a specific use of it by any Christian.

1 CORINTHIANS—NOTE ON 14:19 instruct others. This is the general principle that summarizes what he has been saying, i.e., teaching others is the important

matter, and that requires understanding.

1 CORINTHIANS—NOTE ON 14:20–25 This very important passage deals with the primary purpose of the gift of languages. Paul has clearly indicated that such speaking was not something for all believers to do, since it was dispensed sovereignly like all other gifts (12:11); nor was it connected to the baptism with the Holy Spirit, which all believers receive (12:13); nor was it some superior sign of spirituality, but rather an inferior gift (14:5). Because of all that, and the corruption of the real gift by the Corinthians, the apostle gives the principles for its proper and limited operation as a sign.

1 CORINTHIANS—NOTE ON 14:20 Be infants in evil, but in your thinking be mature. Most of the Corinthian believers were the opposite of what Paul here admonished. They were extremely experienced in evil, but greatly lacking in wisdom. Yet mature understanding was especially essential for proper comprehension and use of the gift of tongues, because the conspicuous and fascinating nature of that gift made it so attractive to the flesh. He was asking his readers to put aside emotion and experience, along with the desires of the flesh and pride, to think carefully about the purpose of tongues.

1 CORINTHIANS—NOTE ON 14:21 it is written. In a freely rendered quotation from Isa. 28:11–12, Paul explains that centuries earlier the Lord had predicted that one day he would use men of other tongues, that is, foreigners speaking unknown languages, as a sign to unbelieving Israel, who "will not listen to me." These "strange tongues" are what they knew as the gift of languages, given solely as a sign to unbelieving Israel. That sign was threefold: cursing, blessing, and authority. To emphasize the cursing, Paul quoted Isaiah's words of warning to Judah of the judgment from Assyria (see note on Isa. 28:11–12). The leaders thought his words were too simple and rejected him. The time would come, the prophet said, when they would hear Assyrian, a language they could not understand, indicating judgment. Jeremiah spoke similarly of the Babylonians who were also to come and destroy Judah (cf. Jer. 5:15). When the apostles spoke at Pentecost in all those foreign languages (Acts 2:3–12), the Jews should have known that the judgment prophesied and historically fulfilled first by the Assyrians and then by the Babylonian captivity was about to fall on them again for their rejection of Christ, including the destruction of Jerusalem (A.D. 70) as it had happened in 586 B.C. under Babylonian power.

1 CORINTHIANS—NOTE ON 14:22 Thus tongues are a sign not for believers but

for unbelievers. Explaining further, Paul says explicitly that all tongues are for the sake of unbelievers. In other words, that gift has no purpose in the church when everyone present is a believer. And once the sign served its purpose to pronounce judgment or cursing on Israel, and the judgment fell, the purpose ceased along with the sign gift. The blessing of that sign was that God would build a new nation of Jews and Gentiles to be his people (Gal. 3:28), to make Israel jealous and someday repent (see Rom. 11:11–12, 25–27). The sign was thus repeated when Gentiles were included in the church (Acts 10:44–46). The sign also gave authority to those who preached both the judgment and blessing (2 Cor. 12:12), including Paul (1 Cor. 14:18). while prophecy is . . . for believers. In the completely opposite way, the gift of prophesying benefits only believers, who are able, by their new natures and the indwelling Holy Spirit, to understand spiritual truth (cf. 1 Cor. 2:14; 1 John 2:20, 27).

1 CORINTHIANS—NOTE ON 14:23 If, therefore . . . all speak in tongues. As Paul explains in more detail later (vv. 27–28), even for unbelievers, even when the gift of tongues was exercised in its proper time in history, when it was dominant and uncontrolled in the church, bedlam ensued and the gospel was disgraced and discredited. out of your minds. The Greek word means to be in an uncontrolled frenzy. When the real gift was used in Acts 2, there was no madness, and everyone understood in his own language (1 Cor. 14:11). In Corinth, there was charismatic chaos.

1 CORINTHIANS—NOTE ON 14:24–25 But if all prophesy. This means to publicly proclaim the word of God (see note on 12:10). "All" does not mean all at once (see 14:31), but rather means that hypothetically if the cacophony of all the Corinthians could be replaced by all of them preaching the word, the effect on unbelievers would be amazingly powerful, the gospel would be honored, and souls would be converted to worshiping God.

1 CORINTHIANS—NOTE ON 14:26–40 In this last section on the topic of tongues, the stress is on how they were to be systematically limited for use in the church in an orderly way. For the sake of hypothetical discussion, it is noteworthy that even if one granted that the gift was still in use today, the modern movement would be totally discredited as illegitimate by its failure to follow the clear, controlling commands in these verses.

1 CORINTHIANS—NOTE ON 14:26 each one has. It seems that chaos and lack of order was rampant in that assembly (v. 33). It is interesting that no elders or

pastors are mentioned, and the prophets were not even exercising control (see vv. 29, 32, 37). Everyone was participating with whatever expression they desired whenever they desired. a hymn. The reading or singing of an OT psalm. a lesson. This probably refers to a doctrine or subject of special interest (v. 33). a revelation. Some supposed word from God, whether spurious or genuine. a tongue. In the singular, this refers to the counterfeit. See note on vv. 2–39. an interpretation. This refers to that of a tongue's message. for building up. This was Paul's way of calling a halt to the chaos. Edification is the goal (cf. vv. 3–5, 12, 17, 26, 31), and the Corinthian chaos could not realize it (cf. 1 Thess. 5:11; Rom. 15:2–3).

1 CORINTHIANS—NOTE ON 14:27–28 These verses provide regulations for the exercise of the gift: 1) only two or three persons in a service; 2) only speaking in turn, one at a time; and 3) only with an interpreter. Without those conditions, one was to meditate and pray silently.

1 CORINTHIANS—NOTE ON 14:29–31 Since Paul's Pastoral Epistles (1–2 Tim.; Titus) do not mention prophets, it seems evident that this unique office had ceased to function in the church even before the end of the apostolic age. When Paul wrote the Corinthians, however, prophets were still central to the work of that church (cf. Acts 13:1). Here he gave four regulations for their preaching: 1) only two or three were to speak; 2) the other prophets were to judge what was said; 3) if while one was speaking, God gave a revelation, the speaker was to defer to the one hearing from God; and 4) each prophet was to speak in turn. See notes on Eph. 2:20 and 4:11.

1 CORINTHIANS—NOTE ON 14:32 Not only were the prophets to judge others with discernment, but they were also to have control over themselves. God does not desire out-of-spirit or out-of-mind experiences. Those who received and proclaimed the truth were to have clear minds. There was nothing bizarre, ecstatic, trance-like, or wild about receiving and preaching God's word, as with demonic experiences.

1 CORINTHIANS—NOTE ON 14:33 confusion. Here is the key to the whole chapter. The church at worship before God should reflect his character and nature because he is a God of peace and harmony, order and clarity, not strife and confusion (cf. Rom. 15:33; 2 Thess. 3:16; Heb. 13:20). As in all the churches. This phrase does not belong in 1 Cor. 14:33, but at the beginning of v. 34, as a logical introduction to a universal principle for churches.

1 CORINTHIANS—NOTE ON 14:34–35 women should keep silent in the churches. The principle of women not speaking in church services is universal; this applies to all the churches, not just locally, geographically, or culturally. The context in this verse concerns prophecy, but includes the general theme of the chapter, i.e., tongues. Rather than leading, they are to be submissive as God's word makes clear (see notes on 11:3–15; Gen. 3:16; 1 Tim. 2:11–15). It is not coincidental that many modern churches that have tongues-speaking and claim gifts of healings and miracles also permit women to lead worship, preach, and teach. Women may be gifted teachers, but they are not permitted by God "to speak" in churches. In fact, for them to do so is "shameful," meaning "disgraceful." Apparently, certain women were out of order in disruptively asking questions publicly in the chaotic services.

1 CORINTHIANS—NOTE ON 14:36–37 Paul knew that the Corinthians would react to all these firm regulations that would end the free-for-all in their services. The prophets, tongues-speakers, and women may all have been resistant to words, so he anticipated that resistance by sarcastically challenging those who put themselves above his word, and thus, above Scripture by either ignoring it or interpreting it to fit their predisposed ideas. If anyone was genuinely a prophet or had the true spiritual gift of tongues, he or she would submit to the principles God had revealed through the apostle.

1 CORINTHIANS—NOTE ON 14:36 was it from you . . . word . . . came . . . only ones? See notes on 1 Thess. 2:13; 2 Tim. 3:15–17; 2 Pet. 1:19–21.

1 CORINTHIANS—NOTE ON 14:38 not recognized. Anyone who does not recognize the authority of Paul's teaching should himself not be recognized as a legitimate servant gifted by God.

1 CORINTHIANS—NOTE ON 14:39 do not forbid . . . tongues. Legitimate languages were limited in purpose and in duration, but as long as this gift was still active in the early church, it was not to be hindered. But prophecy was the most desirable gift to be exercised because of its ability to edify, exhort, and comfort with the truth (v. 3).

1 CORINTHIANS—NOTE ON 14:40 See notes on v. 33.

1 CORINTHIANS—NOTE ON 15:1–58 This chapter is the most extensive treatment of resurrection in the Bible. Both the resurrection of Jesus Christ as recorded in

the Gospels and the resurrection of believers as promised in the Gospels are here explained.

1 CORINTHIANS—NOTE ON 15:1–11 To begin his teachings about the resurrection of believers, Paul reviewed the evidences for Jesus' resurrection: 1) the church (vv. 1–2); 2) the Scriptures (vv. 3–4); 3) the eyewitnesses (vv. 5–7); 4) the apostle himself (vv. 8–10); and 5) the common message (v. 11).

1 CORINTHIANS—NOTE ON 15:1–2 preached . . . received . . . stand. This was not a new message. They had heard of the resurrection, believed in it, and had been saved by it.

1 CORINTHIANS—NOTE ON 15:2 unless you believed in vain. By this qualifying statement, Paul recognized and called to their attention that some may have had a shallow, non-saving faith (see Matt. 7:13–14, 22–27; 13:24–30, 34–43, 47–50; 25:1–30). Some believed only as the demons believed (James 2:19), i.e., they were convinced the gospel was true, but had no love for God, Christ, and righteousness. True believers "hold fast" to the gospel (cf. John 8:31; 2 Cor. 13:5; 1 John 2:24; 2 John 9).

1 CORINTHIANS—NOTE ON 15:3–4 in accordance with the Scriptures. The OT spoke of the suffering and resurrection of Christ (see Luke 24:25–27; Acts 2:25– 31; 26:22–23). Jesus, Peter, and Paul quoted or referred to such OT passages regarding the work of Christ as Ps. 16:8–11; 22; Isa. 53.

1 CORINTHIANS—NOTE ON 15:5–7 The testimony of eyewitnesses, recorded in the NT, was added to support the reality of the resurrection. These included: 1) John and Peter together (John 20:19–20), but probably also separately before (Luke 24:34); 2) the Twelve (John 20:19–20; Luke 24:36; Acts 1:22); 3) the 500, only referred to here (see note on 2 Pet. 3:15–16), had all seen the risen Christ (cf. Matt. 28:9; Mark 16:9, 12, 14; Luke 24:31–39; John 21:1–23); 4) James, either one of the two so-named apostles (son of Zebedee or son of Alphaeus; cf. Mark 3:17–18) or even James the half-brother of the Lord, the author of the epistle by that name and the key leader in the Jerusalem church (Acts 15:13–21); and 5) the apostles (John 20:19–29). Such unspecified appearances occurred over a 40-day period (Acts 1:3) to all the apostles.

1 CORINTHIANS—NOTE ON 15:8 one untimely born. Paul was saved too late to be one of the 12 apostles. Christ had ascended before he was converted. But

through a miraculous appearance (Acts 9:1–8; cf. 18:9–10; 23:11; 2 Cor. 12:1– 7), Christ revealed himself to Paul and, according to divine purpose, Paul was made an apostle. See note on 1:1. He was "last of all" the apostles, and felt himself to be the "least" (15:9–10; 1 Tim. 1:12–17).

1 CORINTHIANS—NOTE ON 15:10 worked harder than any of them. In terms of years and extent of ministry, he exceeded all those named (vv. 5–7). John outlived him but did not have the extensive ministry of Paul.

1 CORINTHIANS—NOTE ON 15:12 some of you say. The Corinthian Christians believed in Christ's resurrection, or else they could not have been Christians (cf. John 6:44; 11:25; Acts 4:12; 2 Cor. 4:14; 1 Thess. 4:16). But some had particular difficulty accepting and understanding the resurrection of believers. Some of this confusion was a result of their experiences with pagan philosophies and religions. A basic tenet of much of ancient Greek philosophy was dualism, which taught that everything physical was intrinsically evil; so the idea of a resurrected body was repulsive and disgusting (Acts 17:32). In addition, perhaps some Jews in the Corinthian church formerly may have been influenced by the Sadducees, who did not believe in the resurrection even though it is taught in the OT (Job 19:26; Ps. 16:8–11; 17:15; Dan. 12:2). On the other hand, NT teaching in the words of our Lord himself was extensive on the resurrection (John 5:28–29; 6:44; 11:25; 14:19) and it was the theme of the apostolic preaching (Acts 4:1–2). In spite of that clarity, the church at Corinth was in doubt about the resurrection.

Jesus' Appearances after His Resurrection

Each of the Gospels and a few other NT books mention various appearances by Jesus after his resurrection, but only Luke notes that Jesus ascended to heaven from the Mount of Olives just outside Jerusalem. Luke also recounts Jesus' discussion with the two disciples on the road to Emmaus (likely modern Qaluniyah, not the Emmaus of the intertestamental period, which lay too far west). Matthew and John note that Jesus also appeared to his disciples in the region of Galilee.

1 CORINTHIANS—NOTE ON 15:13–19 In these verses, Paul gives six disastrous consequences if there were no resurrection: 1) preaching Christ would be senseless (v. 14); 2) faith in Christ would be useless (v. 14); 3) all the witnesses and preachers of the resurrection would be liars (v. 15); 4) no one would be redeemed from sin (v. 17); 5) all former believers would have perished (v. 18); and 6) Christians would be the most pitiable people on earth (v. 19).

1 CORINTHIANS—NOTE ON 15:13, 16 The two resurrections, Christ's and believers', stand or fall together; if there is no resurrection, then Christ is dead. Cf. Rev. 1:17–18.

1 CORINTHIANS—NOTE ON 15:17 still in your sins. See notes on Acts 5:30–31 and Rom. 4:25.

1 CORINTHIANS—NOTE ON 15:18 fallen asleep. A common euphemism for death (cf. vv. 6, 20; 11:30; Matt. 27:52; Acts 7:60; 2 Pet. 3:4). This is not soul sleep, in which the body dies and the soul, or spirit, supposedly rests in unconsciousness.

1 CORINTHIANS—NOTE ON 15:19 most to be pitied. This is because of the sacrifices made in this life in light of the hope of life to come. If there is no life to come, we would be better "to eat, drink and be merry" before we die.

1 CORINTHIANS—NOTE ON 15:20 firstfruits. This speaks of the first installment of harvest to eternal life, in which Christ's resurrection will precipitate and guarantee that all of the saints who have died will be resurrected also. See John 14:19. those . . . asleep. See note on 1 Cor. 15:18.

1 CORINTHIANS—NOTE ON 15:21–22 man . . . man. Adam, who through his sin brought death on the whole human race, was human. So was Christ, who by his resurrection brought life to the race. See notes on Rom. 5:12–19.

1 CORINTHIANS—NOTE ON 15:22 all . . . all. The two "alls" are alike only in the sense that they both apply to descendants. The second "all" applies only to believers (see Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) and does not imply universalism (the salvation of everyone without faith). Countless other passages clearly teach the eternal punishment of the unbelieving (e.g., Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15).

1 CORINTHIANS—NOTE ON 15:23 in his own order. Christ was first, as the firstfruits of the resurrection harvest (vv. 20–23a). Because of his resurrection, "those who belong to Christ" will be raised and enter the eternal heavenly state in three stages at Christ's coming (cf. Matt. 24:36, 42, 44, 50; 25:13): 1) those who have come to saving faith from Pentecost to the rapture will be joined by living saints at the rapture to meet the Lord in the air and ascend to heaven (1 Thess. 4:16–17); 2) those who come to faith during the tribulation, with the OT saints as well, will be raised up to reign with him during the Millennium (Rev. 20:4; cf. Dan. 12:2; cf. Isa. 26:19–20); and 3) those who die during the

millennial kingdom may well be instantly transformed at death into their eternal bodies and spirits. The only people left to be raised will be the ungodly, and that will occur at the end of the Millennium at the great white throne judgment of God (see notes on Rev. 20:11–15; cf. John 5:28–29), which will be followed by eternal hell (Rev. 21:8).

1 CORINTHIANS—NOTE ON 15:24 Then comes the end. This third aspect of the resurrection involves the restoration of the earth to the rule of Christ, the rightful King. "End" can refer not only to what is over, but to what is complete and fulfilled. he delivers the kingdom to God. In the culmination of the world's history, after Christ has taken over the restored world for his Father and reigned for 1,000 years, all things will be returned to the way they were designed by God to be in the sinless glory of the new heavens and new earth (see Rev. 21–22). destroying every rule. Christ will permanently conquer every enemy of God and take back the earth that he created and that is rightfully his. During the Millennium, under Christ's rule, rebelliousness will still exist and Christ will have to "rule them with a rod of iron" (Rev. 19:15). At the end of that 1,000 years, Satan will be unleashed briefly to lead a final insurrection against God (Rev. 20:7–9). But with all who follow his hatred of God and Christ, he will be banished to hell with his fallen angels to suffer forever in the lake of fire (Rev. 20:10–15).

1 CORINTHIANS—NOTE ON 15:25 all his enemies under his feet. This figure comes from the common practice of kings always sitting enthroned above their subjects, so that when the subjects bowed or kneeled, they were lower than the sovereign's feet. With enemies, the monarch might put his foot on the neck of a conquered ruler, symbolizing that enemy's total subjugation. In the millennial kingdom, Christ's foes will be in subjection to him.

1 CORINTHIANS—NOTE ON 15:26–27 last enemy . . . death. Christ has broken the power of Satan, who held the power of death (Heb. 2:14), at the cross. But Satan will not be permanently divested of his weapon of death until the end of the Millennium (see notes on Rev. 20:1–10). At that point, having fulfilled completely the prophecy of Ps. 8:6 (1 Cor. 15:27a), Christ then will deliver the kingdom to his Father, and the eternal glory of Rev. 21–22 will begin.

1 CORINTHIANS—NOTE ON 15:27 it is plain. Lest anyone misunderstand what should be "plain," Paul does not mean by the phrase "put all things in subjection under his feet," that God the Father is so included. It is actually the Father who

gave Christ his authority (Matt. 28:18; John 5:26–27) and whom the Son perfectly serves.

1 CORINTHIANS—NOTE ON 15:28 all in all. Christ will continue to rule because his reign is eternal (Rev. 11:15), but he will reign in his former, full, and glorious place within the Trinity, subject to God (1 Cor. 15:28) in the way eternally designed for him in full Trinitarian glory.

1 CORINTHIANS—NOTE ON 15:29–34 Paul points out that the resurrection gives men compelling incentives for salvation (v. 19), for service (vv. 30–32), and for sanctification (vv. 33–34).

1 CORINTHIANS—NOTE ON 15:29 This difficult verse has numerous possible interpretations. Other Scripture passages, however, clarify certain things that it does not mean. It does not teach, for example, that a dead person can be saved by another person's being baptized on his behalf, because baptism never has a part in a person's salvation (Eph. 2:8; cf. Rom. 3:28; 4:3; 6:3–4). A reasonable view seems to be that "people baptized" refers to living believers who give outward testimony to their faith in baptism by water because they were first drawn to Christ by the exemplary lives, faithful influence, and witness of believers who had subsequently died. Paul's point is that if there is no resurrection and no life after death, then why are people coming to Christ to follow the hope of those who have died?

1 CORINTHIANS—NOTE ON 15:30–31 I die every day! Paul continually risked his life in self-sacrificing ministry. Why would he risk death daily, even hourly, if there were no life after death, no reward, and no eternal joy for all his pain? Cf. 1 Pet. 1:3–4.

1 CORINTHIANS—NOTE ON 15:32 beasts at Ephesus. Perhaps literal wild animals, or, metaphorically, the fierce crowd of Ephesians incited against him by Demetrius (Acts 19:23–34). In either case, these were life-threatening dangers (cf. 2 Cor. 11:23–28). eat . . . drink . . . die. A direct quote from Isa. 22:13 reflecting the hopelessness of the backslidden Israelites. Cf. Heb. 11:33–34, 38 for a litany of sufferers who were willing to die because they looked forward to resurrection (1 Cor. 15:35).

1 CORINTHIANS—NOTE ON 15:33–34 Bad company. The Greek term behind this word can also refer to a spoken message. By word or example, bad, or evil,

friends are a corrupting influence. Hope in the resurrection is sanctifying; it leads to godly living, not corruption. Some in the church did not know God and were a corrupting influence, but not for those who hoped for life in God's presence (see 1 John 3:2–3).

1 CORINTHIANS—NOTE ON 15:35 They had the truth but shamefully did not believe and follow it (cf. 2 Cor. 13:5); thus, these questions did not reflect a genuine interest in the resurrection but were mocking taunts by those who denied the resurrection, perhaps under the influence of Gnostic-oriented philosophy. But supposing it were true, they queried as to how it could ever happen. Cf. Acts 26:8.

1 CORINTHIANS—NOTE ON 15:36–49 To the questions posed in v. 35, Paul here gives four responses: 1) an illustration from nature (vv. 36–38); 2) a description of resurrection bodies (vv. 39–42a); 3) contrasts of earthly and resurrection bodies (vv. 42b–44); and 4) a reminder of the prototype resurrection of Jesus Christ (vv. 45–49).

1 CORINTHIANS—NOTE ON 15:36–38 When a seed is planted in the ground it dies; decomposing, it ceases to exist in its seed form, but life comes from inside that dead seed (see John 12:24). Just as God gives a new body to that plant that rises from the dead seed, so he can give a resurrection body to a man who dies.

1 CORINTHIANS—NOTE ON 15:39–42a As there are vastly different bodies and forms in God's created universe that are suited for all kinds of existence, so God can design a body perfect for resurrection life.

1 CORINTHIANS—NOTE ON 15:42b–44 Focusing directly on the resurrection body, Paul gives four sets of contrasts to show how the new body will differ from the present one (cf. v. 54; Phil. 3:20–21): 1) no more sickness and death ("perishable body"); 2) no more shame because of sin ("dishonor"); 3) no more frailty in temptation ("weakness"); and 4) no more limits to the time/space sphere ("natural").

1 CORINTHIANS—NOTE ON 15:45–49 Here Paul answers the question (v. 35) more specifically by showing that the resurrection body of Jesus Christ is the prototype. He begins with a quotation from Gen. 2:7 with the addition of two words, "first" and "Adam." Adam was created with a natural body, not perfect, but good in every way (Gen. 1:31). The "last Adam" is Jesus Christ (Rom. 5:19,

21). He is saying that through the first Adam we received our natural bodies, but through the last Adam we will receive our spiritual bodies in resurrection. Adam's body was the prototype of the natural, Christ's body of the resurrection. We will bear the image of his body fit for heaven (Acts 1:11; Phil. 3:20–21; 1 John 3:1–3) as we have borne the image of Adam's on earth.

1 CORINTHIANS—NOTE ON 15:50 People cannot live in God's eternal heavenly glory the way they are. See notes on Rom. 8:23. We have to be changed (1 Cor. 15:51).

1 CORINTHIANS—NOTE ON 15:51 mystery. This term refers to truth hidden in the past and revealed in the NT. See notes on 2:7 and Eph. 3:4–5. In this case, the rapture of the church was never revealed in the OT. It was first mentioned in John 14:1–3, when it is specifically explained and is detailed in 1 Thess. 4:13–18 (see notes there). sleep. See note on 1 Cor. 15:18.

1 CORINTHIANS—NOTE ON 15:52 twinkling of an eye. This was Paul's way of showing how brief the "moment" will be. The Greek word for "twinkling" refers to any rapid movement. Since the eye can move more rapidly than any other part of our visible bodies, it seems to well illustrate the sudden transformation of raptured believers. trumpet will sound. To herald the end of the church era, when all believers will be removed from the earth at the rapture (1 Thess. 4:16). dead . . . raised. According to 1 Thess. 4:16, they are first and the living saints follow (1 Thess. 4:17).

1 CORINTHIANS—NOTE ON 15:54–57 Paul enhanced his joy at the reality of resurrection by quoting from Isa. 25:8 and Hos. 13:14. The latter quote taunts death as if it were a bee whose sting was removed. That sting was the sin that was exposed by the law of God (see notes on Rom. 3:23; 4:15; 6:23; Gal. 3:10– 13), but conquered by Christ in his death (see notes on Rom. 5:17; 2 Cor. 5:21).

1 CORINTHIANS—NOTE ON 15:58 The hope of resurrection makes all the efforts and sacrifices in the Lord's work worth it. No work done in his name is wasted in light of eternal glory and reward.

1 CORINTHIANS—NOTE ON 16:1 collection. An offering for destitute believers in the overpopulated, famine-stricken city of Jerusalem (v. 3; see Acts 11:28). Paul had previously solicited funds from the churches of Galatia, Macedonia, and Achaia (Rom. 15:26; cf. Luke 10:25–37; 2 Cor. 8:1–5; 9:12–15; Gal. 6:10; 1

John 3:17).

1 CORINTHIANS—NOTE ON 16:2 first day of every week. This evidences that the early church met on Sunday (Acts 20:7). The point is that giving must occur regularly, not just when one feels generous, particularly led to do so, or instructed to do so for some special purpose (cf. Luke 6:38; cf. 2 Cor. 9:6–7). as he may prosper. No required amount or percentage for giving to the Lord's work is specified in the NT. All giving to the Lord is to be free will giving and completely discretionary (see Luke 6:38; 2 Cor. 9:6–8). This is not to be confused with the OT required giving of three tithes (see Lev. 27:30; Num. 18:21–26; Deut. 14:28–29; Mal. 3:8–10), which totaled about 23 percent annually to fund the national government of Israel, take care of public festivals, and provide welfare. Modern parallels to the Old Testament tithe are found in the taxation system of countries (Rom. 13:6). Old Testament giving to God was not regulated as to amount (see Ex. 25:1–2; 35:21; 36:6; Prov. 3:9–10; 11:24).

1 CORINTHIANS—NOTE ON 16:3–4 This matter of getting the money to Jerusalem was important enough for Paul to go, if necessary.

1 CORINTHIANS—NOTE ON 16:5 At the end of a three-year stay in Ephesus, Paul wrote his letter and probably gave it to Timothy to deliver (v. 10). Paul originally planned to follow Timothy a short while after (4:19), visiting Corinth on the way to and from Macedonia (2 Cor. 1:15–16). He had to change his plan and visit only after a longer stay in Ephesus (1 Cor. 16:8), then on to Corinth after Macedonia, to stay for a while (vv. 6–7).

1 CORINTHIANS—NOTE ON 16:9 many adversaries. Perhaps no NT church had such fierce opposition as the one in Ephesus (see 2 Cor. 1:8–10 where he described his experience in Ephesus; cf. Acts 19:1–21). In spite of that opposition, the door for the gospel was open wide (cf. 2 Cor. 2:12–13 where Paul also had an open door, but no heart to remain and preach) and Paul stayed. At the end of the experience of opposition described in 2 Cor. 1:8–10, he wrote 1 Corinthians.

1 CORINTHIANS—NOTE ON 16:10 Timothy. Paul had sent him with Erastus to Macedonia (Acts 19:22) and then he was to travel to Corinth, perhaps to carry this epistle (1 Cor. 4:17). put him at ease. I.e.,Timothy should be free from fear of intimidation or frustration by believers in Corinth.

1 CORINTHIANS—NOTE ON 16:12 Apollos. See note on Acts 18:24. Paul felt Apollos should accompany the other brothers, Timothy and Erastus, to Corinth. Apollos refused, staying in Ephesus longer. Paul respected his convictions.

1 CORINTHIANS—NOTE ON 16:13–14 Paul gives five final commands. The Corinthians are to be alert, firm, mature, strong, and loving.

1 CORINTHIANS—NOTE ON 16:13 the faith. The Christian faith, i.e., sound doctrine, as in Phil. 1:27; 1 Tim. 6:21; Jude 3.

1 CORINTHIANS—NOTE ON 16:15 first converts. The members of the household of Stephanas were among the first converts in Corinth, which is located in Achaia, the southern province of Greece. Stephanas was one of the Corinthian believers Paul baptized personally (1:16), and was visiting with Paul in Ephesus at the time this epistle was written. With Fortunatus and Achaicus (16:17), he probably delivered the earlier letter from Corinth mentioned in 7:1 (see note there.

1 CORINTHIANS—NOTE ON 16:17–18 Paul was glad about the arrival of his three friends in Ephesus who went there to be with him (cf. Prov. 25:25). The Corinthians were to give those men respect for their service to the Lord (cf. 1 Thess. 5:12–13).

1 CORINTHIANS—NOTE ON 16:19 Aquila and Prisca. See note on Acts 18:2. They had become good friends with Paul, since he stayed in their house during his first ministry in Corinth (Acts 18:1–3). He may have stayed with them the entire year and a half (cf. Acts 18:18–19, 24–26). in their house. The early church used homes of believers for worship and many other activities (see, e.g., Acts 2:46; 5:42; 10:23, 27–48; 20:7–8; 28:23).

1 CORINTHIANS—NOTE ON 16:20 kiss. A pure expression of Christian love between men with men and women with women, with no sexual overtones (cf. Rom. 16:16; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14).

1 CORINTHIANS—NOTE ON 16:21 my own hand. Paul dictated the main part of the letter to a scribe (Rom. 16:22), but finished and signed it himself.

1 CORINTHIANS—NOTE ON 16:22 accursed. I.e., devoted to destruction. Our Lord, come! In this context, Paul perhaps appeals for the Lord to take away the nominal, false Christians who threatened the spiritual well-being of the church.

This was also an expression of eagerness for the Lord's return (cf. Rev. 22:20).

2 Corinthians

2 Corinthians 1 • 2 Corinthians 2 • 2 Corinthians 3 • 2 Corinthians 4 • 2 Corinthians 5 • 2 Corinthians 6 • 2 Corinthians 7 • 2 Corinthians 8 • 2 Corinthians 9 • 2 Corinthians 10 • 2 Corinthians 11 • 2 Corinthians 12 • 2 Corinthians 13 Introduction to 2 Corinthians

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to 2 Corinthians

Title

This is the second NT epistle the apostle Paul wrote to the Christians in the city of Corinth (see Introduction to 1 Corinthians).

Author and Date

That the apostle Paul wrote 2 Corinthians is uncontested; the lack of any motive for a forger to write this highly personal, biographical epistle has led even the most critical scholars to affirm Paul as its author.

Several considerations establish a feasible date for the writing of this letter. Extrabiblical sources indicate that July, A.D. 51 is the most likely date for the beginning of Gallio's proconsulship (cf. Acts 18:12). Paul's trial before him at Corinth (Acts 18:12–17) probably took place shortly after Gallio assumed office. Leaving Corinth (probably in A.D. 52), Paul sailed for Palestine (Acts 18:18), thus concluding his second missionary journey. Returning to Ephesus on his third missionary journey (probably in A.D. 52), Paul ministered there for about two and one-half years (Acts 19:8, 10). The apostle wrote 1 Corinthians from Ephesus toward the close of that period (1 Cor. 16:8), most likely in A.D. 55. Since Paul planned to stay in Ephesus until the following spring (cf. the reference to Pentecost in 1 Cor. 16:8), and 2 Corinthians was written after he left Ephesus (see Background and Setting), the most likely date for 2 Corinthians is late A.D. 55 or very early A.D. 56.

Corinth in the Time of Paul (c. A.D. 60)

The city plan below shows those features of the city of Corinth that archeologists have so far identified as dating from the time of Paul. Others remain to be discovered by future archeological excavations.

Background and Setting

Paul's association with the important commercial city of Corinth (see Introduction to 1 Corinthians: Title) began on his second missionary journey (Acts 18:1–18), when he spent 18 months (Acts 18:11) ministering there. After leaving Corinth, Paul heard of immorality in the Corinthian church and wrote a letter (since lost) to confront that sin, referred to in 1 Cor. 5:9. During his ministry in Ephesus, he received further reports of trouble in the Corinthian church in the form of divisions among them (1 Cor. 1:11). In addition, the Corinthians wrote Paul a letter (1 Cor. 7:1) asking for clarification of some issues. Paul responded by writing the letter known as 1 Corinthians. Planning to remain at Ephesus a little longer (1 Cor. 16:8–9), Paul sent Timothy to Corinth (1 Cor. 4:17; 16:10–11). Disturbing news reached the apostle (possibly from Timothy) of further difficulties at Corinth, including the arrival of self-styled false apostles (2 Cor. 11:13; see note on 11:4).

To create the platform to teach their false gospel, they began by assaulting the character of Paul. They had to convince the people to turn from Paul to them if they were to succeed in preaching demon doctrine. Temporarily abandoning the work at Ephesus, Paul went immediately to Corinth. The visit (known as the "painful visit," 2:1) was not a successful one from Paul's perspective; someone in the Corinthian church (possibly one of the false apostles) even openly insulted him (2:5–8, 10; 7:12). Saddened by the Corinthians' lack of loyalty to defend him, seeking to spare them further reproof (cf. 1:23), and perhaps hoping time would bring them to their senses, Paul returned to Ephesus. From Ephesus, Paul wrote what is known as the "severe letter" (2:4) and sent it with Titus to Corinth (7:5–16). Leaving Ephesus after the riot sparked by Demetrius (Acts 19:23– 20:1), Paul went to Troas to meet Titus (2 Cor. 2:12–13). But Paul was so anxious for news of how the Corinthians had responded to the "severe letter" that he could not minister there though the Lord had opened the door (2:12; cf. 7:5). So he left for Macedonia to look for Titus (2:13). To Paul's immense relief and joy, Titus met him with the news that the majority of the Corinthians had repented of their rebellion against Paul (7:7). Wise enough to know that some rebellious attitudes still smoldered under the surface, and could erupt again, Paul wrote (possibly from Philippi, cf. 11:9 with Phil. 4:15; also, some early manuscripts list Philippi as the place of writing) the Corinthians the letter called 2 Corinthians. In this letter, though the apostle expressed his relief and joy at their repentance (2 Cor. 7:8–16), his main concern was to defend his apostleship (chs. 1–7), exhort the Corinthians to resume preparations for the collection for the poor at Jerusalem (chs. 8–9), and confront the false apostles head on (chs. 10–13). He then went to Corinth, as he had written (12:14; 13:1–2). The Corinthians' participation in the Jerusalem offering (Rom. 15:26) implies that Paul's third visit to that church was successful.

Historical and Theological Themes

Second Corinthians complements the historical record of Paul's dealings with the Corinthian church recorded in Acts and 1 Corinthians. It also contains important biographical data on Paul throughout.

Although an intensely personal letter, written by the apostle in the heat of battle against those attacking his credibility, 2 Corinthians contains several important theological themes. It portrays God the Father as a merciful comforter (1:3; 7:6), the Creator (4:6), the One who raised Jesus from the dead (4:14; cf. 13:4) and

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