... 6:7). In NT usage, righteousness (dikaiosynē) can mean the justification of the sinner as well as the moral quality of godliness (dikaios). Stott takes the expression to mean righteousness of character and conduct and quotes G. G. Findlay for support: “ ‘The completeness of pardon for past offence and integrity of character that belong to the justified life, are woven together into an impenetrable mail’ ” (p. 279). In either case, righteousness constitutes the breastplate that protects the heart. 6 ...
... him). The main argument against this third view is the introduction of God as the subject in a hymn that concentrates on Christ (God has not been mentioned since 1:15). But the Greek text does permit it, and the meaning has support elsewhere in Scripture (cf. Christ’s baptism and transfiguration). These technicalities, however, should not detract from the essential truth that Paul wishes to stress, namely, that Christ is the dwelling place (katoikēsai, “to take up residence”) of God. As such, another ...
... shares the goals that he himself has for this congregation—for their commitment, maturity, and obedience to the gospel. Second, they provide valuable historical insight on Paul’s co-workers and their relationship to the Colossian church. The personal kinship and support that Paul shows for these “fellow servants” is exemplary of his capacity to love people and to recognize the contribution that they make to his life and the Lord’s work. These verses, along with Romans 16:1–24, are a helpful ...
... in the Greek text the phrase comes at the end of the verse and may be better linked with what is remembered of the Thessalonian church. This especially concerns their endurance inspired by hope in our Lord Jesus Christ, since it follows immediately on that phrase. In support of this view, we note that the same phrase, before our God and Father (identical in the Gk. though not in NIV) is closely associated in 3:13, as it would be here, with the thought of Christ’s return. It suggests that all that they did ...
... overtaken by the dawn, so that the thought of the day surprising thieves is not out of the question. However, the weight of manuscript evidence, the argument for consistency with verse 2, and the use of the same figure in the teaching of Jesus, support the reading accepted by NIV. 5:9 To receive salvation: The noun, peripoiēsis, can mean among other things, “the acquisition or obtaining” of something (in this case, salvation; cf. 2 Thess. 2:14; Heb. 10:39). Taken in isolation, this could imply that ...
... 13:6). The verb eudokeō means “to give consent to,” “to delight in.” Those who do not believe, delight in adikia, every kind of evil. Additional Notes 2:2 Saying that the day of the Lord has already come: As explained above, common usage supports NIV’s rendering of enestēken, has already come (cf. RV “is now present,” RSV “has come,” NEB “is already here”), but because of the difficulty that it creates (i.e., in what sense could the Thessalonians have thought that it was present?) a ...
... whether there is an intensive (NIV, full; cf. RSV, NEB, GNB), or extensive (“accepted by all,” Weymouth, Book of Common Prayer), sense to the adjective pasēs. A similar formula in 6:1 that can only be intensive (“worthy of full respect”) lends support to the NIV translation; however, a good case can also be made from the context for an emphasis on its being worthy of universal acceptance. In the saying itself, Christ Jesus came into the world to save sinners, two points are made: Incarnation and ...
... been entrusted with the task of resisting the false teachers, which in this letter includes keeping his own life pure (4:11–13; 5:22–23; 6:11–12), and of faithful proclamation and teaching of the truth (4:12–14; 6:2b; etc.). Such an interpretation is supported by the rest of verses 20–21. One final time Paul charges Timothy to resist the teachings of the wayward elders: Turn away from godless chatter (cf. 4:7) and the opposing ideas (cf. 1:6; and esp. 2 Tim. 2:22, where this imperative is repeated ...
... must not be recent converts (see 1 Tim. 3:6 and 5:22) adds to the overall sense that this is a new thing. Although somewhat ambiguous, the next clause, as I directed you, first of all goes with what precedes (as the NIV), which further supports what we have argued to here. Thus Paul’s point goes something like this: “I left you in Crete to complete the unfinished task, just as I instructed you, of appointing elders in all the churches.” But it points forward as well. “But those instructions, you ...
... 16:23). Apollos is assumed to be the well-known, eloquent Alexandrian of that name (Acts 18:24–19:1; 1 Cor. 1:12; 3:4–22; 16:12). 3:14 The probability that Zenas and Apollos were the bearers of this letter is further supported by this unexpected intrusion into these final, personal greetings. Having mentioned their names and Titus’ need to assist them, Paul is also reminded of their destination and is thus prompted to give the Cretan believers themselves a final parting word: Our people too (there is ...
... Moses] on Mount Sinai” and to the Jews as those “who have received the law that was put into effect through angels” (Acts 7:38, 53). Paul, too, writes “the law was put into effect through angels” (Gal. 3:19). Indirectly this reference supports our author’s thesis about the servant role of angels and thus their inferiority to the Son. The angels are of instrumental importance in the lesser matter; the Son is of central importance in the greater matter. Behind the words violation and disobedience ...
... they too, like the wilderness wanderers, be hardened (which is purposely the word that is used in the quotation, v. 8; cf. v. 15) by sin’s deceitfulness. The readers are called to encourage one another daily. The importance of fellowship and mutual support is explicitly mentioned in 10:24–25. Encouragement is needed daily because the call to faithful discipleship is a constant challenge. The Christian life can only be lived on a daily basis, and therefore every day is a new “today” when God calls ...
... is midrashically explored in the next paragraph (vv. 4–10). 7:2b–3 The parenthetical explanation of the meaning of Melchizedek and Salem is important because of the appropriateness of the titles in describing Christ, who is preeminently king of righteousness and peace. This supports the conclusion that Melchizedek is like the Son of God. He is also like the Son of God in that he is without father or mother, without genealogy, without beginning of days or end of life. It is the literal reading of verse 3 ...
... is midrashically explored in the next paragraph (vv. 4–10). 7:2b–3 The parenthetical explanation of the meaning of Melchizedek and Salem is important because of the appropriateness of the titles in describing Christ, who is preeminently king of righteousness and peace. This supports the conclusion that Melchizedek is like the Son of God. He is also like the Son of God in that he is without father or mother, without genealogy, without beginning of days or end of life. It is the literal reading of verse 3 ...
... the word just mentioned, with the result that NIV’s second sentence would end with the words “being well attested by his gifts to God.” This would leave the Greek participle unaccounted for grammatically, however, and thus despite some weighty textual support, the reading is to be rejected. On both of these variants, see Metzger, TCGNT, pp. 671f. The greater acceptability of Abel’s offering was more probably due to his inner responsiveness than to the offering itself. It is probably wrong to stress ...
... , which reads “how much more shall we not escape.” The same verb for see to it (blepō) is used earlier in 3:12 in a similar connection. That the verb for refused (paraiteomai) is the same as that used in v. 19 (NIV’s “begged”) lends some support to the conclusion that it is God’s voice and not Moses’ that is refused. A contrast may be intended between the voice of Moses and the voice of God (or Christ?), as some translations suggest (e.g., NASB, NEB, JB; cf. Moffatt: “For if they failed to ...
... , which reads “how much more shall we not escape.” The same verb for see to it (blepō) is used earlier in 3:12 in a similar connection. That the verb for refused (paraiteomai) is the same as that used in v. 19 (NIV’s “begged”) lends some support to the conclusion that it is God’s voice and not Moses’ that is refused. A contrast may be intended between the voice of Moses and the voice of God (or Christ?), as some translations suggest (e.g., NASB, NEB, JB; cf. Moffatt: “For if they failed to ...
... a person. Such a one is not just undecided but, in fact, unstable. Now, indeed, he or she may “trust” in God and be part of the church, but with a heart filled with doubt, this person is emotionally keeping options open and other lines of support clear. There is a basic instability within that will eventually become evident in behavior. You cannot trust such a person, for he or she is like Aesop’s crow, trying to walk down two paths at once. The implied call is for commitment. “Put all your eggs ...
... 5:17–19). The source of this Scripture is impossible to determine. S. S. Laws, James, pp. 177–79, argues that there is an allusion to Pss. 41:2 or 83:3, but neither the form of the question nor the closeness of the allusions support her translation. Others have suggested a loose sense quotation of the Old Testament or the use of a version of the Old Testament otherwise unknown. However, the Scripture says formula always introduces a direct quotation whenever it is used elsewhere in the New Testament. No ...
... in”). Positively, Christ’s death enables believers, now separated from their old sins, to live a life that is right with God, in accord with the divine will. Or, as Mrs. Alexander’s famous hymn has it, he died to make us good. Again Peter supports his words by an allusion to Isaiah 53 (v. 5): by his wounds you have been healed. Physical healing is certainly not excluded, as Matthew 8:17 shows by applying the Isaianic prophecy to the Lord’s healing ministry. But primarily Peter’s thought here is ...
... their thoughts and actions to making the best they can of their own material situation in the present world, for this, in their view, is all that there is. There is no place in their scheme of things for an ultimate reckoning. 4:18 Once again Peter supports his statement with a quotation, this time from Prov. 11:31 LXX. “If it is hard for the righteous to be saved …” does not, of course, imply that it is difficult for God to save, or that there is any uncertainty about the destiny of believers. The ...
... (Against Heresies 3.1.1; Eusebius, Eccl. Hist. 5.8.1–4). Peter’s remarks in this passage prompted a rash of later literature, pseudonymously ascribed to him (e.g., Apocalypse of Peter, Gospel of Peter, Preaching of Peter). Apostolic Evidence 1:16 Whatever support Peter can hope to offer his readers in the future, there are some things that he is able to make clear to them now. Fundamental is the fact that the apostolic preaching, responsible for their faith in the first place, is firmly grounded on ...
... with him: cf. Ps. 85:10; also Isa. 32:17–18, “The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever. My people will live in peaceful dwelling places, in secure homes, in undisturbed places of rest.” Paul’s Support 3:15 The delay in the second advent is due to two factors. The first has already been implied in Peter’s reference to the need for believers to live godly lives (v. 11), for this will speed the coming of Christ. Now he mentions the ...
... (late second century) uses similar language. The righteous are law-abiding, like fixed stars. But planets “are types of men who separate themselves from God, abandoning his law and its commands” (To Autolycus 2.15.47–49). Doom Prophesied by Enoch 14–15 Jude supports his words by citing a prophecy. This is taken, not from the canonical OT, as is usual with NT writers, but from a popular writing of the day which his readers would appreciate. Jude quotes, nearly verbatim, from the book of Enoch, which ...
... (see also Num. 14, 16). The time was ripe for God’s intervention. Then Moses was afraid. It was clear that Moses’ way of human violence would not be God’s way of deliverance. God had not called him to violence and his fellow Hebrews would not support violent resistance. In fact, Moses’ own people were hostile toward him. This encounter with his kinsmen moves Moses out of Egypt to the land of Midian, where he will prepare in the ways of the Lord in the wilderness. 2:15b–22 Reuel (Jethro) and his ...