... their turning to a different gospel they are transferring their allegiance away from the one who wanted to deliver them from the present evil age. The Galatian believers and Paul know themselves to be called by grace (1:15), and Paul appeals to the Galatians’ understanding of themselves as those who have been called by the grace of Christ—a grace that resulted in their being rescued (v. 4). The phrase “grace of Christ” refers to the gospel in a nutshell, in a manner similar to his statement in 3:1b ...
... Holy Spirit. The use of baptismal themes suggests that the hymn may have been connected with the celebration of baptism in the early church. From doxology, he turns to a prayer in which he expresses the wish that his readers personally understand and appropriate the blessings that he has just enumerated. Consequently, there are many verbal and doctrinal similarities between these two sections. In the prayer, the apostle asks that the believers might increasingly know the hope to which God has called them ...
... baptism as the sacrament of unity (1 Cor. 12:13). Additional Notes 2:14–15 M. S. Moore presents a detailed analysis of these verses in his “Ephesians 2:15–16: A History of Recent Interpretation,” EQ 54 (1982), pp. 163–69. For understanding the nature of Jewish and Gentile Christianity in the early church, see L. Goppelt, Apostolic and Post-Apostolic History (New York: Harper Torchbooks, 1970), esp. chap. 3, pp. 61–107. 2:17 A thorough discussion of the expressions near and far is given by ...
... , the temptation is to find a modern counterpart in church leaders such as area superintendents and overseers (see Stott, p. 160). There may be a certain legitimacy to this, but it does not help to clarify the original meaning of an office and/or gift and to understand it in the context in which it is used. Here, it is not a case of putting new wine into old skins; the church has new skins into which it is trying to pour old wine. There are several things that can be noted about Ephesians: First, apostles ...
... order, Paul moves on to the invisible world of heavenly and earthly beings. The “all creation” (1:15) is expanded by the phrase that by him all things were created: things in heaven and on earth. The Greek uses two prepositions that aid in the understanding of the action intended: God created the whole universe by (dia) and for (eis) him. In other words, Christ is both the agent and the goal of creation. He must not be relegated to the same inferior position as other spiritual powers. All of creation ...
... (3:9–17); the family (3:18–21); one’s vocation (3:22–4:1); and society in general (4:2–6). Although these sections contain no specific references to the false teaching in the community, there can be no doubt that an understanding of and obedience to these ethical admonitions will fortify the congregation against the false teachings they have heard and assist them to fulfill their mission before God. Additional Notes For a helpful discussion of this concept, see W. D. Dennison, “Indicative and ...
... , male nor female, for you are all one in Christ Jesus” (Gal. 3:26–28). In Christ, all racial, religious, cultural, and social barriers have been removed (cf. disc. on 3:11). How were the slaves and the women in Paul’s day to understand and then translate their newly found freedom in Christ into daily life? The household rules are part of the apostolic response to such questions. By including them in his letter to the Colossians, Paul reminds his readers of the need to maintain religious and social ...
... of angels. Rather, the term is commonly applied to believers. In 2 Thessalonians 1:10, “holy ones” (NIV “his holy people”) and “those who have believed” are synonymous. In the light of this and 4:14 (see also Rom. 8:19; 1 Cor. 6:2), we should understand Paul to be at least including believers who have died, even he is not exclusively referring to them (note that Paul speaks of all his holy ones). Additional Notes 3:13 When our Lord Jesus comes with all his holy ones: One scenario of the end time ...
... notice the word “all.” No believer is excluded from this role. It is the privilege of all of God’s people to be the ground of the glory of Christ. An explanation follows (hoti) that, in the Greek, stands awkwardly with the rest of the verse, unless we understand some such ellipsis as NIV has supplied: This includes you, i.e., among all those who have believed, because you believed our testimony to you (cf., our gospel, 2:14; our preaching, 1 Cor. 15:14; and see disc. on 1 Thess. 1:5). 1:11 With this ...
... persons’ affairs, compounding the problems they were creating” (Saunders). An implication of the rule laid down in this verse, which lay beyond Paul’s interest, is that the ability to earn one’s living is an important factor in human well-being. We should understand, then, how demoralizing unemployment is for those unable to work. For the conscious recollection of what was said when we were with you, cf. 2:5 and 1 Thessalonians 3:4. 3:11 The reason for Paul’s remarks in verses 6 to 10 surfaces ...
... nothing (cf. the NEB’s “pompous ignoramus”). This indictment reflects a common motif in Paul, namely, that those who abandon the truth of the gospel think of themselves as wise, or “in the know,” and are thus bloated with self-importance, when actually they understand nothing. (See disc. on 1:7; cf. Titus 1:15–16 and the argument in 1 Cor. 1:18–4:21; 8:1–3; 2 Cor. 10–12; Col. 2.) Second, he has an unhealthy interest in controversies and quarrels about words. With a nice play on words ...
... emphasis on observable conduct. Faith and love are the supreme Christian virtues and together appear on every such list in the PE (1 Tim. 1:5; 2:15; 4:11; 2 Tim. 2:22; Titus 2:2). The final two, endurance and gentleness, are especially Pauline understandings of Christian attitudes (see, e.g., Gal. 5:23; Col. 3:12. Eph 4:2)—and are clearly appropriate to the appeal of this paragraph, that Timothy continue in the noble contest until the end. From the contrasts of fleeing the pursuits of the false teachers ...
... Timothy and the church are to be heartened by this sure word (cf. also how the next two paragraphs conclude: 2:26 and 3:9). Additional Notes 2:14 Some interpreters (e.g., Lock, Hendriksen), impressed by the appearance of tauta here and in 2:2, understand the implied “them” after reminding to refer to “the teachers of 2:2” (Lock). This view is also partly based on the mention of those who listen, thus teachers and their hearers. Although that view might make sense in the overall context, it seems to ...
... himself.”) In order to make his present point Paul would not have had to use the name of Christ at all. What he has said about the parousia is sufficient: We wait for the manifestation of the glory of our great God and Savior, which all would automatically understand to refer to the Second Coming of Christ. But he then adds the personal name, Jesus Christ, because he has some more things he wants to say about him (as in Col. 2:2), which leads to verse 14. 2:14 What more he has to say concerns salvation ...
... God is not sacrifices but obedience. God has given ears to hear and to obey. Thus the psalmist goes on to say, “I desire to do your will, O my God; your law is within my heart” (cf. Jer. 31:33). From his christocentric perspective the author understands Christ to be the speaker of these words. In addition to the actual content of the present passage, he may have thought of the psalm as messianic because of its Davidic associations and also because of certain of its phrases, for example, “a new song in ...
... of shedding your blood (i.e., being killed). In that regard they have not equalled the suffering of the supreme paradigm of faith who, as the preceding verses emphasize, went to the cross and paid the ultimate price. 12:5–6 It is possible to understand the opening sentence either as a statement, as in NIV’s you have forgotten, or as a question (cf. RSV, GNB, JB). That the readers are somewhat discouraged is clear. The difficulties they face are such that the author wants to remind them of the place ...
... of shedding your blood (i.e., being killed). In that regard they have not equalled the suffering of the supreme paradigm of faith who, as the preceding verses emphasize, went to the cross and paid the ultimate price. 12:5–6 It is possible to understand the opening sentence either as a statement, as in NIV’s you have forgotten, or as a question (cf. RSV, GNB, JB). That the readers are somewhat discouraged is clear. The difficulties they face are such that the author wants to remind them of the place ...
... to look after the people of the new covenant inaugurated by Jesus Christ. It follows that each elder’s attitude toward the members of the church allocated to the elder for oversight must reflect the divine attitude—and show God’s love, forbearance, forgiveness, sympathetic understanding, not to mention God’s tireless service at all times. It is a tall order for any elder. No wonder Peter has made a special point of it all in these few words. 5:4 The elders’ reward will not be in terms of this ...
... yet strong in the Lord or able to exercise his mighty power (Eph. 6:10), and not firmly grounded in the faith, they are an easy prey to the impressive but worthless talk of the false teachers. As yet, the converts lack Christian understanding for resisting their specious arguments, when they mouth empty, boastful words, full of high-sounding verbosity without substance. Even more perilous to converts who have only recently broken with their old life is the method used by these false teachers. They seek to ...
... Bilhah’s sons (Dan and Naphtali), and Leah’s maid Zilpah’s sons (Gad and Asher). The order of these names reinforces the sequence in Genesis 35:23–26, where Jacob accepted God’s final promises to him (Gen. 35:9–15). Especially significant for understanding Exodus 1:1–7 is God’s command to “be fruitful and multiply” and the promise that kings would come from his family in the land of promise. The descendants of Jacob numbered seventy in all. This is a quotation from Genesis 46:27. (Gen ...
... . The most we could say is that the length itself was part of what served to establish the exodus event and its perpetual observance in Israel’s memory and liturgical practice. It was indeed a primary formational event. We can understand the themes of this vital material even better, however, when we notice the internal structure and the relationships between the paragraphs. The text structurally braids together the three themes of protecting the precious firstborn, the Passover lamb, and the Feast ...
... his voice, do not harden your hearts as you did at Meribah, as you did that day at Massah in the desert” (see also 1 Cor. 10:3–6). The Lord’s pattern of visible provision and presence in the midst of the people’s struggle to understand and assimilate what they had experienced escalated as they drew near to Mt. Sinai. At the mountain the Lord’s presence would be, as at the sea, powerfully manifest for all to see (19:16–25). The rejection of that presence would also escalate. There the question ...
... :1 suggest that the throne’s footstool was on earth, specifically in the temple, symbolized by the ark. The “feet of the Lord” touched the earth first with the ark and later, also accompanied by angels, with the incarnation. Verse 21 gives us the key to understanding the function of the ark of the covenant. “Place the cover on top of the ark and put in the ark the Testimony.” The “cover” was the place of the Lord’s forgiveness from sin and of meeting the Lord. The “Testimony” was the Ten ...
... that God’s anger cools before dealing with the people’s sin. God’s anger is always in response to human sin, riled when people destroy God’s beloved creation, especially when it involves self-destructive, sinful actions. The key text in Exodus for understanding the delay in punishing sin comes just after the golden calf rebellion in which the people threatened to destroy their relation to God through idolatry (32:10–14, 33–35). God’s anger would be tempered, as in that case, until a later day ...
... ? The Lord ultimately works good out of sinful human actions (Gen. 50:20; Rom. 8:28). Such a reality does not fit into a neat theological box, but God is not known for dancing to our tunes. We may not be comfortable with it; we may not be able to understand it or be able to explain it, but nevertheless it is God. The text does not say that God approved Samson’s activities, only that he used them to fulfill his will. While on one hand it is disturbing, on the other hand it should be comforting to know that ...