3 John

2 Pet

Rom

1 Cor

Rev

John

Ratio of Future to other verbs, NA28 (top 5 are Gospels)

Future by words, NA28 (9 of top 10 are Gospels)

imperative by words in book, NA28 (all pastorals in top 4)

1 Tim

2 Tim

1 Pet

Col

Eph

Matt

Imperative by words, NA28

Ratio of Imperative to all verbs, NA28 (Rom 7-10, 2Cor 1-4, 1Thes 1-3, and Heb 4-6 have no imperatives)

Present by words, NA28 (24 of top 25 are all epistles)

1 Tim 5

Ratio of Present to other verbs, NA28 (14 of top 15 are Paul)

Perfect by words, NA28 (9 of top 10 are either John or Hebrews; did John write Hebrews?)

Ratio of Perfect to other verbs, NA28 (only Mt 14 and 1Pet 3 lack the perfect)

Top 5 NA28 interrogative by words in book (1Cor comes up in all searches)

Matt

1 Cor

2 Tim

Acts

Mark

Top 12 NA28 interrogative by words in chapter (1Cor 1 #6 in both)

Aorist by words, NA28

Ratio of Aorist to other verbs, NA28 (top 17 all are Mt, Acts, Rev)

Bottom 5 Aorist in NT:

1 John

Philemon

2 John

Titus

3 John

Top 5 NA28 aima by words (Heb 2x as much as Rev)

Heb

Rev

1 John

Eph

1 Pet

Top 10 NA28 aima by words in chapter (Heb 9 2x as much as next one)

pistis by words in book, NA28 (all pastorals are in the top 5)

1 Tim

Gal

James

2 Tim

Heb

pisteuw by words in book, NA28

John

2 Thess

1 John

1 Thess

Titus

Rom

Jude

Acts

agapaw by words in book, NA28 (all 3 Jn epistles top 3 in order and together they are half of all percentages; 1Jn makes up 25%)

1 John

2 John

3 John

Eph

2 Thess

1 Pet

John

agapay by words in book, NA28 (all Johns epistles in top 5)

2 John

3 John

2 Thess

2 Tim

1 Tim

hamartanw by words in book, NA28 (all occurences)

1 John (3x as much as next)

1 Cor

Rom

2 Pet

1 Tim

1 Pet

Eph

Heb

John

Luke

Matt

Acts

hamartia by words in book, NA28 (all occurences)

1 John

Rom

Heb

1 Pet

2 Pet

1 Tim

2 Tim

2 Cor

1 Cor

Luke

Mark

Acts

Eph

Matt

Rev

dikaosunay by words in book, NA28 (all occurences)

Rom

2 Pet

Phil

2 Tim

Gal

2 Cor

1 John

Eph

Heb

1 Pet

1 Tim

Matt

Acts

Rev

1 Cor

John

Luke

NA28 metanoew by words in book (all appearances; Rev almost represents 50%)

Rev

Luke

Matt

Acts

2 Cor

Mark

Top 5 metanoew NA28 chapters by words (4 of 5 are from Rev)

Nouns in John and Paul's epistles are 85% singular, 15% plural. 1-3 John is 87% singular, 13% plural.

1Jn, 2Jn, and 3Jn has a corresponding 60%, 62%, and 65% of verbs in the present tense, and are in the bottom 5 Aorist for the NT.

Top 10 NT book quoting from OT by verses

Rom

Heb

1Pet

Gal

Jas

Matt

1Cor

Acts

Mark

2Cor

Apocrypha

• They are not, and have never been, in the Jewish canon.

• Josephus explicitly excluded them from his list.

• Philo (20 B.C.-50 A.D.) neither mentions nor quotes them.

• Jerome clearly distinguished between the canonical and the apocryphal

• They were never quoted or alluded to by Jesus Christ or any of the apostles

• The sermons in the Book of Acts, which outline Jewish history, do not included apocryphal events.

• Jewish scholars meeting at the Council of Jabneh did not recognize them.

• Most Church Fathers rejected them.

• None of the Apocrypha claim inspiration or divine authority.

• Many of the Apocryphal books contain historical, geographical, and chronological errors.

• Many of the Apocryphal books teach heresy, contrary to the Word of God.

Uniqueness of Christianity

• The Christian Life is impossible

• God sacrificed Himself for the people

• Salvation is entirely by grace

• God not only gives you the standard, He gives you the power to meet it

• Incarnation

• Immanence and Transcendence of God

• Humanity is not good

• One God, three persons

• Suffering has a redemptive value

• Says the thing that does not seem to be true, but is true

Jesus is portrayed as a Lamb in the Gospels, a Lion in Revelation

Josephus, Antiquities 18.3.3: Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was the Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct to this day.

If historicity is established by written records in multiple copies that date originally from near contemporaneous sources, there is far more proof for Christ’s existence than for Socrates, Alexander the Great, and Julius Caesar.

Luke and Paul make up over 50% of the NT by words

Mt 1:1

The opening verse connected Him back to two great covenants in Jewish history: the Davidic (2 Sam. 7) and the Abrahamic (Gen. 12; 15)

Mt 1:1 Authorship

"When one deals with the question of who wrote a particular Bible book, the evidence is normally twofold: evidence outside the book (“external evidence”) and evidence within the book itself (“internal evidence”). External evidence strongly supports the view that the Apostle Matthew wrote the Gospel that bears his name. Many early church fathers cited Matthew as its author, including Pseudo Barnabas, Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen. (For further attestation see Norman L. Geisler and William E. Nix, A General Introduction to the Bible. Chicago: Moody Press, 1968, p. 193.) Matthew was certainly not one of the more prominent apostles. One might think the First Gospel would have been written by Peter, James, or John. But the extensive tradition that Matthew wrote it strongly commends him as its author. Internal evidence also supports the fact that Matthew was the author of the First Gospel. This book has more references to coins than any of the other three Gospels. In fact this Gospel includes three terms for coins that are found nowhere else in the New Testament: “The two-drachma tax” (Matt. 17:24); “a four-drachma coin” (17:27), and “talents” (18:24). Since Matthew’s occupation was tax collecting, he had an interest in coins and noted the cost of certain items. The profession of tax collector would necessitate an ability to write and keep records. Matthew obviously had the ability, humanly speaking, to write a book such as the First Gospel. His Christian humility comes through as well, for Matthew alone continually refers to himself throughout his Gospel as “Matthew the tax collector.” But Mark and Luke do not continually use that term of contempt when speaking of Matthew. Also, when Matthew began to follow Jesus, he invited his friends to a “dinner” (Matt. 9:9–10). Luke, however, called the dinner “a great banquet” (Luke 5:29). The omissions from the First Gospel are significant too, for Matthew omitted the Parable of the Pharisee and the Tax Collector (Luke 18:9–14) and the story of Zacchaeus, a tax collector who restored fourfold what he had stolen (Luke 19:1–10). The internal evidence concerning the authorship of the First Gospel points to Matthew as its most likely author." (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 15)

Mt 1:18

Christmas wasn't celebrated in the church until the 4th century

"Marriages were arranged for individuals by parents, and contracts were negotiated. After this was accomplished, the individuals were considered married and were called husband and wife. They did not, however, begin to live together. Instead, the woman continued to live with her parents and the man with his for one year. The waiting period was to demonstrate the faithfulness of the pledge of purity given concerning the bride. If she was found to be with child in this period, she obviously was not pure, but had been involved in an unfaithful sexual relationship. Therefore the marriage could be annulled. If, however, the one-year waiting period demonstrated the purity of the bride, the husband would then go to the house of the bride’s parents and in a grand processional march lead his bride back to his home. There they would begin to live together as husband and wife and consummate their marriage physically" (Louis A. Barbieri and Jr., "Matthew", in , vol. 2, The Bible Knowledge Commentary: An Exposition of the Scriptures ( ed. J. F. Walvoord and R. B. Zuck;Wheaton, IL: Victor Books, 1985), 20)

Celsus (from Contra Celsus by Origen): "Jesus had come from a village in Judea, and was the son of a poor Jewess who gained her living by the work of her own hands. His mother had been turned out of doors by her husband, who was a carpenter by trade, on being convicted of adultery [with a soldier named Panthéra (i.32)]. Being thus driven away by her husband, and wandering about in disgrace, she gave birth to Jesus, a bastard. Jesus, on account of his poverty, was hired out to go to Egypt. While there he acquired certain (magical) powers which Egyptians pride themselves on possessing. He returned home highly elated at possessing these powers, and on the strength of them gave himself out to be a god."

Mt 1:22–23

This link to OT prophecy came before the event; Mt did the same with Hos 11.1, when he linked the verse with the story of Jesus' flight to Egypt, and subsequent exit (Mt 2.15)

Mt 2:1

Chapter overrepresented with plarow (fulfill)

Mt 2:1 The Seven Herods

-The Great: killed young males two and under in Bethlehem

-Archelaus (son): didn't last long in the south; the reason Joseph and Mary went to Nazareth with Jesus

-Phillip 1 (son): whose wife Herodias Antipas took; his mother was Mariamne, ancestor of the Maccabees

-Phillip 2 (son): tetrarch

-Antipas (son): before whom Jesus appeared; had John Baptist executed

-Agrippa 1 (grandson): had James (brother of John) executed

-Agrippa 2 (great-grandson): before whom Paul appeared (and attempted to persuade to become a Christian)

Mt 2:2

How did the Wise Men Know? (Lk 24.44)

Who: Dan 9.25

What: Gen. 3:15; Deut. 18:15; Psa. 89:20; Isa. 2:2; 28:16; 32:1; 35:4; 42:6; 49:1; 55:4; Ezek. 34:24; Dan. 2:44; Micah 4:1; Zech 3:8.

When: Gen. 49:10; Num. 24:17; Dan. 9:24; Mal. 3:1.

Where: Num. 24:17, 19; Micah 5:2

Why: Isa. 53:4-6, 12; Dan 9:26

How: Is 7.14

Mt 2:5–6

There was also a Bethlehem of Galilee (Josh 19.15) , hence the qualifier "Land of Judah"

Mt 2:8

The wise men did not find an infant, but a “child,” a different word in Greek. Also, they found Him in a house, not in a stable. This happened several months after Jesus was born.

Mt 2:11

Is 60.6, they will not bring Him myrrh at his second coming; Joseph probably used these gifts to take his family to Egypt and provide for them there until Herod died.

Mt 2:15

Mt did the same with Is 7.14 , when he linked the verse with the story of Jesus' virgin birth (Mt 1.23)

Mt 2:16

"Augustus said of Herod, 'I had rather be Herod's pig than his son.' [since a pig would have a much better chance of survival in Judea]...Aware he was dying, Herod arranged to have many political prisoners executed at the time of his death, so that there would be general mourning." (The Oxford History of the Biblical World, M.D. Coogan, ed., p. 474)

Mt 3:2

Both John the Baptist's and Jesus' first recorded word (in this book) while preaching is "Repent" (4.17); seven Greek words, like the five Hebrew words in Jonah 3.4

Mt 3:6

John started his ministry where Elijah left off (2K 2.11) ; Josephus said John baptized "for the purification of the body when the soul had previously been cleansed by righteous conduct." (Antiquties 18.5.2)

Mt 3:7

Josephus, Book 18, Chapter 1

3. (12) Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them, they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in anything which they have introduced; (13) and, when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of men can act virtuously or viciously. (14) They also believe that souls have an immortal vigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; (15) on account of which doctrines, they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities gave great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also.

4. (16) But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of anything besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent; (17) but this doctrine is received but by a few, yet by those still of the greatest dignity; but they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them.

According to Josephus (Ant. 17. 2, 4), the number of the fraternity, at the time of Herod, amounted only to about six thousand (by contrast, there were about four thousand Essenes)

In extreme cases, some Pharisees refused to "save a woman from drowning for fear of touching a female, or [waited] to put off the phylacteries before stretching out a hand to rescue a child from the water" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 216)

Josephus compares the Pharisees with the Stoics, the Essenes with the Pythagoreans, and the Sadducees with the Epicureans. (The Oxford History of the Biblical World, M.D. Coogan, ed, p. 483)

Mt 3:15

Mt 17.27, as with paying taxes, it was not necessary for Jesus, yet He subjugated Himself in order to identify with humans; Heb 2.10, it was fitting (prepw) for Jesus to suffer; Lk 7.29, the tax collectors and people acknowledged God's justice (dikaiow)

Mt 3:16

Trinitarian passage; Is 11.2

Mt 4:1–11

Comparison of Moses and Tablets (Ex 32.19) , Jesus and Tempter

-40 days

-Stones (Dt 8.3)

-Cast down

-Worship Satan

-Left him for a season

Mt 4:1

Philippians 2.5-8, Jesus refused to rely on his divine nature to make obedience easier for him

Mt 4:3–9

1Jn 2.16; Gen 3.6; "Interestingly Satan’s temptations of Eve in the Garden of Eden correspond to those of Jesus in the desert. Satan appealed to the physical appetite (Gen. 3:1–3; Matt. 4:3), the desire for personal gain (Gen. 3:4–5; Matt. 4:6), and an easy path to power or glory (Gen. 3:5–6; Matt. 4:8–9). And in each case Satan altered God’s Word (Gen. 3:4; Matt. 4:6). Satan’s temptations of people today often fall into the same there categories" (BKC); Three temptations of leaders (Henry Nouwen): be relevant, spectacular, and powerful (Lk 9.54); verses 3 and 6 are 1st Class Conditional Clauses

Mt 4:3–4

Jesus was not depending on the world to provide for Him, He was depending on His Father; Mt 27.40, His accusers challenged Him in the same way

Mt 4:4

Job 23.12

Mt 4:6

Note he did not quote the next verse, which says, "You will tread upon the lion and cobra, the young lion and the serpent you will trample down" (Ps 91.13; cf Gen 3.15) ; 2Pet 3.16, twisting the scriptures; Satan purposely did not quote Psalm 91:11–12 accurately. He left out an important phrase, “in all Your ways.” According to the psalmist, a person is protected only when he is following the Lord’s will.

Mt 4:7

Attempts to “trap” Jesus backfire (Job 5.13, He captures the wise by their own shrewdness, and the advice of the cunning is quickly thwarted); Mt 22.21; Jn 8.7; Mt 19.4-6

Mt 4:8

Jn 18.36, Jesus' kingdom is not of this world

Mt 4:9

Cross before the crown, humility before honor; Jesus was going to get this anyway (Rev 17.14; Rev 11.15) , but Satan wanted Him to take it before His time (getting ahead of God: Moses in Exod 2.12 , Abraham in Gen 16.4, Adam in Gen 3.7 ); Mt 16.23, get behind Me, Satan (and, Mt 18.5, who will be greatest in the kingdom); 3rd class conditional

Mt 4:11

Lk 22.43, and angel strengthened Him in the garden

Mt 4:18

At least seven of Jesus' disciples were anglers: Peter, Andrew, probably Philip, who also came from Bethsaida (Aram. for ‘house of fishing’) on the Sea of Galilee, James, John, Thomas and Nathanael (Mt. 4:18, 21; Jn. 1:44; 21:2). The Bible never refers to fishing as a recreation.

Mt 4:19

Jesus bookended His earthly ministry with evangelism. He began by calling His disciples to be fishers of men (Mt 4.19), and ended by commissioning them to be His witnesses in the world (Acts 1.8).

Mt 4:23

This authenticated that He is indeed the Prophet, for His words were backed up by authenticating signs; synagogue from Nu 14.27, 450 in Jerusalem (AD 70), Nazareth and Capernaum had one each

Mt 5:1

The Sermon on the Mount is what life would be like if we weren't burdened by the flesh; Mt 6.1; Show when tempted to hide-hide when tempted to show; Islam, which numbers roughly a billion people, views Jesus as a great prophet and miracle-worker. Hinduism, numbering roughly 750 million, often views Jesus as an avatar of Vishnu — one of many incarnations of one of the many Hindu forms of God. Buddhism, which accounts for about 300 million people of the world, typically regards Jesus as an enlightened one for the West.

"These qualities contrast sharply with Pharisaic “righteousness.” The Pharisees were not “poor in spirit”; did not “mourn” in recognition of their needs; were proud and harsh, not humble and gentle; they felt they had attained righteousness and therefore did not have a continual appetite or desire for it; they were more concerned with “legalities” of God’s and their own laws than with showing mercy; were pure ceremonially but not inwardly; created a rift, not peace in Judaism; and certainly did not possess true righteousness. Jesus’ followers who possess these qualities become heirs of the kingdom (vv. 3, 10) on earth (v. 5), receive spiritual comfort (v. 4) and satisfaction (v. 6), receive mercy from God and others (v. 7), will see God (v. 8), that is, Jesus Christ, who is God “in a body” (1 Tim. 3:16; cf. John 1:18; 14:7–9). His followers were known as God’s sons (Matt. 5:9; cf. Gal. 3:26) for they partook of His righteousness (Matt. 5:10)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 29)

“Disciples” refers not to the Twelve but to the crowds following Him (cf. Matt. 7:28, “the crowds were amazed at His teaching”)

Omar Bradley (General of the Army), 1948, Armistice Day Address, “We have grasped the mystery of the atom and rejected the Sermon on the Mount” (John Bartlett, Bartlett’s Familiar Quotations (Boston: Little, Brown and Company, 1980), p. 825).

Dwight Eisenhower, "We know that America now must remain strong, by which I mean militarily strong, to sustain in the world the concepts on which our civilization is based: the ideas of the dignity of man – of a government based on religious faith. . . . This is truly a crusade – a crusade for decency, not carried out on a militant basis but on one where we stand firmly behind the great concepts found indeed in . . . the Sermon on the Mount, by which this nation has lived and which underlies its founding (Dwight D. Eisenhower, “Remarks to Members of the Military Chaplains National Association,” The American Presidency Project, May 9, 1956 (at: http://www.presidency.ucsb.edu/ws/index.php?pid=10798&st=chaplain&st1=))

Mt 5:3

"The way to deeper knowledge of God is through the lonely valleys of soul poverty and abnegation of all things. The blessed ones who possess the Kingdom are they who have repudiated every external thing and have rooted from their hearts all sense of possessing. These are the 'poor in spirit.'" (Tozer, The Pursuit of God, p. 23); It was during the battle of the Chosin Reservoir that Chesty Puller made the famous quote, "We've been looking for the enemy for some time now. We've finally found him. We're surrounded. That simplifies things."; Lk 18.13; Ps 51.17; 2Cor 5.21; Dt 8.17-18, remember from where it all comes; Gen 32.25 (Jacob) and 2Cor 12.10 (Paul); Jn 9.41, if you were blind, you would have no sin; "The man who has been taught by the gift of grace, and who learns by the lash of its withdrawal, will never dare to attribute any good to himself, but will rather admit his poverty and emptiness" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 83); Lk 15.17 and Gen 32.26, they recognized their bankrupt situation

"People are wont to ask how much a man has done, but they think little of the virtue with which he acts. They ask: Is he strong? rich? handsome? a good writer? a good singer? or a good worker? They say little, however, about how poor he is in spirit, how patient and meek, how devout and spiritual. Nature looks to his outward appearance; grace turns to his inward being. The one often errs, the other trusts in God and is not deceived" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 164–165)

Rev 3.17

Mt 5:4

Ps 51.17, the sacrifices of God are a broken heart; Ecc 7.2

Mt 5:6

Ecc 5.10, they who love money will not be satisfied with money

Mt 5:7

James 2.13, judgment will be merciless to one who has shown no mercy

Mt 5:8

Søren Kierkegaard said that purity of heart is to will one thing

Mt 5:10

1Pet 3.17, it is better that you suffer for doing right (rather than doing wrong)

Mt 5:11

"MY CHILD, do not take it to heart if some people think badly of you and say unpleasant things about you. You ought to think worse things of yourself and to believe that no one is weaker than yourself" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 158)

Mt 5:12

Acts 5.41, the apostles rejoiced that they had suffered shame for the name of Jesus ; 1Pet 4.13

Mt 5:13–16

Dt 4.5-8, Israel was supposed to be different (Solomon, 2Chr 9.1-9) ; Heb 11.13, Phil 3.20, Jn 17.16, we are not of this world; Gen 18.23 ; 1Cor 9.27; 2Tim 2.21, fit for the Master's use

Mt 5:16

cf Mt 6.1 ; hide when tempted to show--show when tempted to hide; 1Pet 2.12 ; Jn 15.8 ; Phil 1.11 , to the glory of God; Phil 2.15, lights

Mt 5:17

Rom 3.31, the law was established through faith

Mt 5:18

Gal 3.16, one letter makes the difference

Mt 5:19

The Message interprets this as, "Trivialize even the smallest item in God’s Law and you will only have trivialized yourself."

Mt 5:20

2Cor 5.21; verse 48 commands us to be perfect...that is more than the scribes and Pharisees can do; the righteousness that God requires is that righteousness which His righteousness requires Him to require (Principal Cunningham)

Mt 5:21–22

"Six times Jesus said, “You have heard that it was said.… But I tell you” (5:21–22, 27–28, 31–32, 33–34, 38–39, 43–44). These words make it clear that Jesus was presenting (a) what the Pharisees and teachers of the Law were saying to the people and, by contrast, (b) what God’s true intent of the Law was" (Louis A. Barbieri and Jr., "Matthew", in , vol. 2, The Bible Knowledge Commentary: An Exposition of the Scriptures ( ed. J. F. Walvoord and R. B. Zuck;Wheaton, IL: Victor Books, 1985), 30); The OT stressed outward conformity (and blessing was evidenced by borders expanded, enemies vanquished, and the fruit of the vine)...the NT stresses inward transformation (and blessing is evidenced by the fruit of the spirit); Kierkegaard points out that Jesus Christ, alone among all the founders of the major world religions, made himself the supreme issue. “All other religions are oblique; the founder steps aside and introduces another who speaks; therefore, they themselves belong under the religion—Christianity alone is direct address (I am the truth)” (Journals and Papers 427, 1:172)

Mt 5:23–24

Prov 16.7, a defective relationship with others will affect your relationship with God

Mt 5:25–26

1Cor 11.31

Mt 5:28

Sow a thought, reap an act; sow an act, reap a habit; sow a habit, reap a character; sow a character, reap a destiny; James 1.14-15, thinking gives birth to action (Philippians 4.8, think on "these" things); Adulterers speak of a "consensual" relationship, as if only two people were affected. They always forget about getting the consent of their spouses; Men will fantasize about an adulterous affair, but they never fantasize about being caught. Sin always reveals its pleasures, never its consequences.

Mt 5:29

Heb 11.25 ; Job 31.22; Dt. 19.12 , deliver the murderer from the Cities of Refuge; 1st Class Conditional Clause

Mt 5:30

1st Class Conditional Clause

Mt 5:32

Two major rabbinical schools of thought regarding divorce: Hillel said it was permissible for any reason, but Shammai taught it was permissible only in the case of a major offence; This teaching can be taken four ways: (a) a single act of adultery, (b) unfaithfulness during the period of betrothal (Matt. 1:19), (c) marriage between near relatives (Lev. 18:6–18), or (d) continued promiscuity.

Mt 5:37

James 5.12, your word should be enough; Josh 9.18 , Joshua kept his word to the Gibeonites; Ps 15.4, he swears to his own hurt and does not change

Mt 5:38

"This comes from several Old Testament passages (Ex. 21:24; Lev. 24:20; Deut. 19:21); they are called the lex talionis, the law of retaliation. This law was given to protect the innocent and to make sure retaliation did not occur beyond the offense" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 31); Proportionality in Just War; Clausewitz, “War is waged to subdue an enemy’s will to fight,” not to indiscriminately kill and destroy

Mt 5:39–42

Differentiate between the personal (mercy; 1Cor 6.7 ) and the corporate (justice; Rom 13.4 ); only the state (as an earthly power) has the authority to punish

Mt 5:43

The second part is from their tradition (oral law)

Mt 5:44

The word "agape" is rarely found in ancient Greek literature. It on appears in Homer ten times. Three times it appears in Euripides. But it appears 320 times in the New Testament.

Mt 5:45

Titus 2.11; Heb 6.7-8; All receive blessing from God...some acknowledge it

Mt 5:48

God does not grade on the curve, as they must have assumed in Mt 7.22 ; Mt 5.20 indicates if our righteousness does not surpass that of the Pharisees and scribes, we will not enter the KoH

Mt 6:1

cf 5.16; hide when tempted to show--show when tempted to hide; Most of us would rather be ruined by praise rather than healed by criticism.

In all three examples of Pharisaic “righteousness”—almsgiving (vv. 1–4), praying (vv. 5–15), and fasting (vv. 16–18)—Jesus spoke of hypocrites (vv. 2, 5, 16), public ostentation (vv. 1–2, 5, 16), receiving their reward in full when their actions are done before men (vv. 2, 5, 16), acting in secret (vv. 4, 6, 18), and being rewarded by the Father, who sees or “knows,” when one’s actions are done secretly (vv. 4, 6, 8, 18)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 33)

Mt 6:2

Ps 17.14, they have their reward; 1Cor 13.3

"All men have a vague general veneration for God, but very few really reverence him; and wherever there is great ostentation in ceremonies, sincerity of heart is rare indeed" (John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 43)

Mt 6:4

The world seeks present reward and the honor of men; the Word seeks future reward and the honor of God

Mt 6:5

Mirrors the 10 Commandments in that the first part concerns our relationship with God (His Name, His Rule, His Will), and the last part our relationship with ourselves and others (give us, forgive us, deliver us). Note the Trinitarian Formula in vv. 11 (Father), 12 (Son), and 13 (Spirit).

"You shall always have your will in heaven. There, indeed, you shall find all that you could desire. There you shall have possession of every good without fear of losing it. There shall your will be forever one with Mine. It shall desire nothing outside of Me and nothing for itself. There no one shall oppose you, no one shall complain of you, no one hinder you, and nothing stand in your way. All that you desire will be present there, replenishing your affection and satisfying it to the full" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 201–202)

Why Do We Pray?

Psalm 150:1, Praise the LORD!

Numbers 12:7–8, My servant Moses, He is faithful in all My household; With him I speak mouth to mouth, Even openly, and not in dark sayings

Matthew 6:10, Your kingdom come. Your will be done, On earth as it is in heaven.

Mark 1:35, In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there.

Luke 22:40, Pray that you may not enter into temptation.

Philippians 4:6–7, Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.

1 Thessalonians 5:17, Pray without ceasing

1 Thessalonians 5:25, Brethren, pray for us.

James 1:5, If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.

James 4:2, You do not have because you do not ask.

James 5:13, Is anyone among you suffering? Then he must pray.

1 John 1:9, If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.

How Do We Pray?

Mt 6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

Mt 14.23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

Mt 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

Mt 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Mk 1.35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

Mk 1.40, A leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, “If You are willing, You can make me clean.”

Mk 6.46 And when he had sent them away, he departed into a mountain to pray.

Mk 11:24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

Mk 11.25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses

Lk 6.12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

Lk 9.18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?

Lk 18.1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint

Lk 22.41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed

Joh 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

Joh 14:14 If ye shall ask any thing in my name, I will do it.

Joh 15:7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

Joh 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

Joh 16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

Joh 16:24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

Eph 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

Eph 6.18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints

Jas 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Jas 1:6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

Jas 4:2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

Jas 4:3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

1Jo 3:22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

1Jo 5:14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

1Jo 5:15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

Jude 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost

What do we pray?

Mt 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Mt 6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil:

Mt 9:38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

Mt 26:41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

Mk 14:38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

Lu 6:28 Bless them that curse you, and pray for them which despitefully use you.

Lu 10:2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

Lu 11:2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

Lu 22:40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.

Lu 22:46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

Rom 10.1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved

2Co 13:7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

Eph 1:17-19 [I ask] that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him. I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe.

Eph 3:16-19 [May the Father] grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.

Phil 1:9-11 And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.

Col 1:9-12 [I ask] that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.

Col 4.3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

1Th 5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

2Th 1:11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

2Th 3:1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:

Jas 5:13 Is any among you afflicted? let him pray

Jas 5.14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

Jas 5:16 Confess your faults one to another, and pray one for another, that ye may be healed.

Kinds of Prayer

Petition (James 4.2)

Intercession (1Thes 5.25)

Confession (1Jn 1.9)

Thanksgiving (Phil 4.6)

Adoration (Ps 150)

We generally pray in this order of importance. The Bible places importance on kinds of prayer in exactly the opposite order (1 Tim 2.1 )

When we tell each other "I will pray for you" it is a good thing. When we follow through with that promise it is a better thing. When we pray with each other, it is a powerful thing! In fact, it unites us in a way that transcends time and space. As someone once wrote, "I don't always know what happens when I pray, but I know that nothing happens when I don't." Prayer works even when you have no idea what you are doing,

Mt 6:7

Lk 18.11-12, long prayers; see also Mk 12.40, for appearance sake offer long prayers; Ecc 5.2, let your words be few

Mt 6:8

Gen 22.14, "The LORD Will Provide"

Mt 6:10

Two types of people: those who seek God (who say to God, “Thy will be done”), and those who seek to avoid God (to whom God says, “Thy will be done”)…both will be successful; Mt 26.42 ; Is 14.13-14, difference between the great "I Will," and the great "Thy Will" (Mt 26.39 )

Mt 6:11

Ex 16.4, one portion of manna per day

Mt 6:11 Daily

-Come to God for physical need (Matthew 6:11, Give us this day our daily bread)

-Deny self and Follow Him (Luke 9:23, If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me; 1 Corinthians 15:31, I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily)

-Fellowship and Encouragement of believers (Acts 2:46–47, Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47 praising God and having favor with all the people; Hebrews 3:13, But encourage one another day after day, as long as it is still called “Today,” so that none of you will be hardened by the deceitfulness of sin)

-Preach Jesus (Acts 5:42, And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ)

-Examine the scriptures (Acts 17:11, Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so)

-Number of believers will increase when faithful to God (Acts 2.47, And the Lord was adding to their number day by day those who were being saved; Acts 16:5, So the churches were being strengthened in the faith, and were increasing in number daily)

No longer daily:

Hebrews 7:26–27, For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.

Mt 6:12

"When you release the wrongdoer from the wrong, you cut a malignant tumor out of your inner life. You set a prisoner free, but you discover that the real prisoner was yourself" (Lewis B. Smedes, Forgive and Forget); there is no point in burying the hatchet if you are going to mark the site.

Mt 6:13

Ps 19.13; Lk 22.31-32, Satan desires to sift Peter; 1Pet 5.8 ; Job 1.6 ; Rom 1.24; 1Tim 1.20 ; 1Cor 5.5 ; Prov 1.31; Ezek 22.31; 1Jn 5.18-19; Gen 4.7

Mt 6:14

Jam 2.13 , 1 Jn 1.6 ; a Christian’s forgiveness is based on realizing he has been forgiven (cf. Eph. 4:32); Mt 18.32-35 ; Lk 7.47

Mt 6:19–21

Heb 11.26 ; Our perspective shapes our priorities, and our priorities shape our practice; two things demonstrate where your treasure is: your checkbook and your calendar; "He is no fool to give what he cannot keep to gain what he cannot lose."--Jim Eliot; James 5.2; Col 3.2, set your mind on things above, not the earth

Mt 6:20

1Tim 6.19

Mt 6:21

Jn 15.16; “Earthly goods are given to be used, not to be collected. In the wilderness God gave Israel the manna every day, and they had no need to worry about food and drink. Indeed, if they kept any of the manna over until the next day, it went bad. In the same way, the disciple must receive his portion from God every day. If he stores it up as a permanent possession, he spoils not only the gift, but himself as well, for he sets his heart on accumulated wealth, and makes it a barrier between himself and God. Where our treasure is, there is our trust, our security, our consolation and our God. Hoarding is idolatry.” (Dietrich Bonhoeffer, Cost of Discipleship); The heart will always make room for what you determine is important; You can tell where you treasure is by looking at your checkbook and appointment book, or by determining where your mind gravitates when in idle

Mt 6:24

Spiritual Dissonance; serving both defies the law of non-contradiction

Mt 6:25

It is God who gives us our ability (Romans 12:6), our intelligence (Daniel 2:21), wealth (Deuteronomy 8:18), and our promotions (Psalm 75:6-7); "Nothing so mars and defiles the heart of man as impure attachment to created things" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 62); Phil 4.6, be anxious for nothing

Mt 6:26

"Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that without anxious care. And if they, who are created only to serve me, shall not I expect to be nourished without anxious care, who am created to serve my Maker?" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 182.); God feeds the birds, but He doesn’t throw it into the nest; Prov 6.6 encourages the sluggard to mimic the ant in her preparation for the future, but Ex 16.20 and Lk 12.16-18 condemns hoarding

Mt 6:33

Law of 1^st Things: Go for the 1^st things 1^st, and you will get the 2^nd things also. Go for the 2^nd things 1^st, and you will lose both; 1K 3.11-13 ; Ecc 2.11; Hag 1.2-6; Prov 16.7; 2Tim 3.4: Lord's Prayer, Great Commandments, 10 Commandments; "To have found God and still to pursue Him is the soul's paradox of love" (A.W. Tozer); "Freedom is secured not by the fulfilling of men's desires, but by the removal of desire." (Epictetus; he and the Eastern sages are right, except for one thing--the desire for God); love, joy, peace, wisdom, humility, righteousness, great marriage, are all byproducts of pursuing God; Rom 10.3, the Jews were seeking their own righteousness, while the Gentiles pursued God (Rom 9.30), and attained His righteousness ; 2Cor 5.21, we may become the righteousness of God

"By loving myself badly I lost myself; by seeking only You and by truly loving You I have found both myself and You, and by that love I have reduced myself more profoundly to nothing" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 114)

"If you seek this or that, if you wish to be in this place or that place, to have more ease and pleasure, you will never rest or be free from care, for some defect is found in everything and everywhere someone will vex you. To obtain and multiply earthly goods, then, will not help you, but to despise them and root them out of your heart will aid. This, understand, is true not only of money and wealth, but also of ambition for honor and desire for empty praise, all of which will pass away with this world...if your heart has no true foundation, that is, if you are not founded in Me, you may change, but you will not better yourself. For when occasion arises and is accepted, you will find that from which you fled and worse" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 155–156)

Mt 6:34

2Chr 25.9 ; “We're so busy watching out for what's just ahead of us that we don't take time to enjoy where we are,” Calvin and Hobbes; days are evil in Eph 5.16 ; Joel 2.25, He will make up to us for the years the locust has eaten; Prov 31.25; The next moment is as much beyond our grasp, and as much in God's care, as that a hundred years away. Care for the next minute is as foolish as care for a day in the next thousand years. In neither can we do anything, in both God is doing everything (C. S. Lewis); concern for the process, not the product

Mt 7:1

Distinguish between criticism (destructive; condemnation; done out of a heart of self-centeredness with a goal of tearing down) and correction (constructive; discernment; done out of a heart of humility with a goal of building up); notice the very next verse, dogs and pigs; Mt 18.15 ; Gen 50.19, Am I in God's place?; Rom 13.2, the state has authority to condemn, because it is the servant of God for that purpose

Mt 7:3–5

"Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure. If you cannot make yourself what you would wish to be, how can you bend others to your will? We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves. Their great liberty displeases us, yet we would not be denied what we ask. We would have them bound by laws, yet we will allow ourselves to be restrained in nothing. Hence, it is clear how seldom we think of others as we do of ourselves" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 27-28).

"If you leave men alone, they will leave you alone to do what you have to do. Do not busy yourself about the affairs of others and do not become entangled in the business of your superiors. Keep an eye primarily on yourself and admonish yourself instead of your friends" (Thomas a` Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 40-41)

“By judging others we blind ourselves to our own evil and to the grace which others are just as entitled to as we are.” (Dietrich Bonhoeffer, Cost of Discipleship)

Mt 7:6

Prov 8.10-11; Mt 13.10-17; Job 28.12-28 ; Mk 8.12; 1Cor 2.7-16 ; Tit 3:10-11; Prov 9.7-9; Mt 13.58, Jesus would not perform many miracles where there was unbelief; Mt 16.17, principle of higher and lower; 1Chr 28.9, God allows us to find Him; Jesus did not speak of any “mysteries” concerning the kingdom of heaven until the nation had made its decision concerning Him. That decision was made by the leaders when they attributed His divine power to Satan (9:34; 12:22–37)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 49); since the leaders turned from the light they had been given, God gave them no additional light; Is 55.8-9; Rom 11.33; Mt 7.24-27, acting on His words; Mt 22.5, they didn't care about the offer to them (Lk 14.18-20) ; Acts 18.6, Paul left the Jews for the Gentiles; 2 Chr 16.9; Gen 25.34, Esau despised his birthright

“If our Lord had finished His teaching with those first five verses, it would undoubtedly have led to a false position. Men and women would be so careful to avoid the terrible danger of judging in that wrong sense that they would exercise no discrimination, no judgment whatsoever. There would be no such thing as discipline in the church, and the whole of the Christian life would be chaotic. There would be no such thing as exposing heresy and pronouncing judgment with regard to it. Because everybody would be so afraid of judging the heretic, they would turn a blind eye to the heresy; and error would come into the church more than it has done…so many people show a lack of discrimination and are ready to praise and recommend anything that is put before them which vaguely claims the name Christian.” (Martyn Lloyd-Jones, Sermon on the Mount, pp. 183-184)

Mt 7:7–11

"There are only two kinds of people in the end: those who say to God, 'Thy will be done,' and those to whom God says, in the end, 'Thy will be done.' All that are in Hell, choose it. Without that self-choice there could be no Hell. No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock it is opened" (C.S. Lewis, The Great Divorce, p, 26)

Mt 7:8

If you seek Him he will be found by you; but if you forsake Him, He will reject you forever, 1 Chronicles 28:9

Mt 7:12

Hillel once told a Gentile, who had asked to be taught the Torah while standing on one foot, "What is hateful to you, do not do to others. This is the whole Torah; the rest in commentary. Go and learn!" (The Oxford History of the Biblical World, M.D. Coogan, ed, p. 486)

Mt 7:13–14

Ps 1 ; Phinehas (zealous for the Lord), Joshua/Caleb (gave a good report), Paul (a new way), David (did not fear the Giant), Ruth (respected wisdom), Micaiah (mouthpiece for God), John the Baptist (preacher of righteousness), Daniel (prayer); a camel through the eye of the needle, Mt 19.24 ; only two courses of action are possible—two kinds of roads and gates, two kinds of trees and fruit (vv. 15–20), two kinds of foundations and builders (vv. 24–27); Mt 22.14, many called, few chosen; only Hezekiah and Josiah were fully sold out for God (out of 39 kings after Solomon); many ENTER through the wide gate, but few FIND the narrow gate

Road not Taken, Robert Frost-

Two roads diverged in a yellow wood,

And sorry I could not travel both

And be one traveler, long I stood

And looked down one as far as I could

To where it bent in the undergrowth;

Then took the other, as just as fair,

And having perhaps the better claim,

Because it was grassy and wanted wear;

Though as for that the passing there

Had worn them really about the same,

And both that morning equally lay

In leaves no step had trodden black.

Oh, I kept the first for another day!

Yet knowing how way leads on to way,

I doubted if I should ever come back.

I shall be telling this with a sigh

Somewhere ages and ages hence:

Two roads diverged in a wood, and I—

I took the one less traveled by,

And that has made all the difference.

The fact that there's a highway to hell and only a stairway to heaven says a lot about anticipated traffic

Mt 7:15

Mt 23.28, appearing righteous outwardly, but hypocrites inwardly; Imitation without Identification

Mt 7:16

Gen 3.18, thorns and thistles are a result (or picture of) disobedience; Heb 6.8

Mt 7:21–23

“Discipleship is not an offer that man makes to Christ.” (Dietrich Bonhoeffer, Cost of Discipleship)

Many people define themselves in terms of their activities and accomplishments. But those who have experienced the grace, forgiveness, and newness of life in Christ are recipients of a new source of identity that redefines their mission and purpose on earth. Instead of seeking purpose by comparing themselves with others, they can discover God’s purpose for their lives in the pages of His revealed Word (Ken Boa)

Jn 15.5; 1Cor 3.12-13, building upon your own works; Mt 5.48, you have to be perfect

"In some sense, as dark to the intellect as it is unendurable to the feelings, we can be both banished from the presence of Him who is present everywhere and erased from the knowledge of Him who knows all. We can be left utterly and absolutely outside —repelled, exiled, estranged, finally and unspeakably ignored. On the other hand, we can be called in, welcomed, received, acknowledged. We walk every day on the razor edge between these two incredible possibilities" (C.S. Lewis, The Weight of Glory)

Mt 7:22

Putting God in your debt

Mt 7:23

Mt 25.12, I do not know you; 1Jn 2.19, they claimed to have a relationship with Him, but really never did

Mt 7:24–27

James 1.22 ; Mt 7.6, Jesus will not cast His best before those who trample on it; Prov 10.25; Ps 112.6-8; Eph 4.14; Ezek 48.11, God distinguishes the priests who kept His charge from those who went astray when the people did

Mt 7:29

Lk 4.32, Jn 10.27, formation of the canon (Mk 1.22 )

Mt 8:1

Matt 8-first part of 9, Jesus healed bodies, nature, demonic activity in bodies, sin

Mt 8:4

In the entire history of the nation there was no record of any Israelite being healed from leprosy other than Miriam (Num. 12:10–15).

Mt 8:10

Mt 9.2 , 15.28; Mk 5.34, Mk 7.29 ; Lk 7.9; Mt 17.20, the disciples "little" faith (see also Mk 4.40)

Mt 8:12

It was customary for guests to be urged to accept an invitation to an Oriental feast (the guests in Luke 14:23 were compelled to come; cf. Acts 16:15). Those who were excluded from the brilliantly lit banquet room were thought to be cast into the “outer darkness” of the night (Ken Boa, Bible Companion Handbook)

Mt 8:18–22

How some people deal with Jesus: distraction, indifference, entertainment

Mt 8:20

In the gospels, the title "Son of Man" is only found on the lips of Jesus-84x (Jesus only called Himself "Son of God" four times, all the book of John); The King of the universe, the Lord of glory, voluntarily became a pauper for our sake. He had to borrow a place to be born, a boat to preach from, a place to sleep, a donkey to ride upon, an upper room to use for the last supper, a coin to use as an illustration, and a tomb in which to be buried (and returned it all to the original owner, to include the grave)

Mt 8:26

Ex 17.7, they didn't believe the Lord was with them; Mt 14.30-31

Mt 8:29

Demons are more orthodox in their theology than liberal theologians

Mt 8:31

1st Class Conditional Clause

Mt 9:2

Jesus knew He Himself would bear the penalty for his sins

Mt 9:3

This was the first opposition of the religious leaders to Jesus.

Mt 9:11

Jewish Accusations Against Jesus Christ:

Keeper of bad company - Matthew 9:10-11

Of poor, common-stock - Mark 6:3

Laborer - Mark 6:3

Possessed of Beelzebub - Mark 3:22

From the wrong neighborhood - John 7:41, 52

A deceiver and hypocrite - John 7:10-13

Unlearned - John 7:14-15

Had a persecution complex - John 7:20

Demon possessed--full of the devil - John 7:20, 10:20, 8:48, 52

Provoker to anger - John 7:23

A divider of the people - John 7:43

Unpopular, not recommended by rulers, unrecognized by leaders - John 7:45-49 (v. 48)

False prophet - John 7:50-52

Liar, falsifier - John 8:13

A bastard - John 8:19

Had suicidal tendencies - John 8:22

A half-breed - John 8:48

Dishonorable - John 8:49

Boaster, false representative of God, impostor, self-made man - John 8:53

Ungodly, or cometh not from God - John 9:13-16

A sinner - John 9:13-16

Crazy, insane - John 10:20

Perplexing, causing doubt - John 10:22-24

A blasphemer - John 10:31-33

Mt 9:12

Those well, wise, righteous, and able to see are not ready to receive Christ (Jn 9.41, Mk 2.17, Jer 9.23, 1 Cor 3.18) ; Rev 3.17

Mt 9:16–17

Three challenges in life: early-naivety and lack of direction, middle-double-mindedness and entanglement, and later-stubbornness and teachability

Mt 9:20

Same number of years as Jairus' daughter (per Lk 8.42) ; per Lev 15.19-30, she was unclean

Mt 9:27

Every time Jesus was asked for mercy (5x), He gave it. Abraham was asked in Hades (Lk 16.24), and it was denied.

Mt 9:29

God opens eyes; Jn 9.6-7, 2K 6.20, Gen 21.19; Ps 146.8; Mt 20.33; Mk 8.25; Lk 24.31; Acts 26.18

Mt 9:35

His healing ministry was primarily aimed at authenticating His Person and message, since spiritual healing was vastly more important that physical healing (see Mt 9.6)

Mt 9:36

Jer 23.1-2, God pronounced judgment on those shepherds who were destroying and scattering the sheep (also see Ezek 34)

"The verb “to have compassion” (splanchnizomai) is used in the New Testament only by the Synoptic Gospel writers: five times in Matthew (9:36; 14:14; 15:32; 18:27; 20:34), four in Mark (1:41; 6:34; 8:2; 9:22), and three in Luke (7:13; 10:33; 15:20; see comments on Luke 7:13). Suggesting strong emotion, it means “to feel deep sympathy.” The related noun splanchna (“sympathy, affection, or inward feelings”) is used once by Luke (1:78), eight times by Paul, and once by John (1 John 3:17)." (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 41)

Mt 10:1

Mission: Evangelize Jews

"Leadership: the process of influencing people by providing purpose, direction, and motivation while operating to accomplish the mission and improve the organization."

Parameters

Don't go to Gentiles

Don't go to Samaritans

Don't take money

Don't take TA-50

Quarter with people who invite you

Do your work generously

How to react if accepted

How to react if rejected

Specified Tasks:

Preach the Kingdom of Heaven

Heal the sick

Cleanse Lepers

Raise the Dead

Cast out Devils

Identify the Enemy

Act Properly when Tortured (Code of Conduct)

Say what you are told to say

If you fail at an objective, press on to the next objective

Do what you are told no matter how smart you get

Show courage in the face of deprivation

Don't fear the enemy, fear Me instead

Implied Tasks:

Talk to People

Listen to what they have to say

MT 21:1 ff.

Mission: Secure transportation

Parameters:

Go to a specific location

Identify your target by specific identifiers

Specified Tasks:

If challenged, state your authority to act

Implied Tasks:

Arrange a route to and from the storage site

Arrange Security for the Transportation

Arrange fuel and water for the transportation

Arrange shelter for the transportation

Schedule brushing and grooming of transportation

Schedule clean up of exhaust from transportation

Arrange a seat for use on the transportation

Notes:

1. Missions given by Jesus were detail-specific for untrained personnel. Chapter 10 of Mt shows Jesus treating his disciples with a distinct micro-management leadership style.

2. By Chapter 21 of Matthew, his personnel were trained and discipled. No longer did he need to spell out all of the tasks. He gave missions and expected his disciples to accomplish the mission.

Mt 10:2

Each time the 12 Apostles are listed, Peter is mentioned first (because of his prominence) and Judas, last.

Mt 10:3

Matthew referred to himself by his former dubious occupation of tax collecting (whereas Mark and Luke simply listed him as Matthew)

Mt 10:4

Simon the Zealot had been a member of the revolutionary Jewish Zealots, a political party that sought to overthrow the Roman Empire.

Mt 10:5–6

Acts 13.46, the gospel first went to the Jews. The kingdom message was for God’s covenant people. She needed to accept her King, who had arrived. If she did the nations would then be blessed through her (Gen. 12:3; Isa. 60:3).

Mt 10:10

Matthew said they were not to “procure” (ktēsēsthe) extra items (Matt. 10:9), but Mark (Mk 6.8) wrote that they could “take” (airōsen) any staffs they already had.

Mt 10:14

"The very dust of a heathen country was unclean, and it defiled by contact.It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of “the land,” but remained to the end what it had been—unclean, defiled, and defiling everything to which it adhered" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 15).

Mt 10:16

Not harmful as serpents and dumb as doves

Mt 10:18–20

Stephen, Acts 6.10; Acts 24.25, Paul

Mt 10:24 Slavery

• Had little to do with race in the G-R world

• Was not permanent

• Was a result of War

• A way foreigners became citizens

• Debt slavery

• People sold themselves into slavery, and could buy themselves out

• Slaves wanted to be slave owners some day

• Were not on the bottom of the social ladder (day workers were; some slaves never got their hands dirty)

• Were teachers, writers, sea captains, etc.

• Were essential to the economic success of the nation

• Laws existed protecting slaves

Mt 10:24

Jesus would not ask any of His followers to do what He Himself has not done: suffer, love, serve, forgive, deal with temptations, etc.

Mt 10:28

Is 8.13; When the Emperor Valens threatened Eusebius with confiscation of all his goods, torture, banishment, or even death, the courageous Christian replied, 'He needs not fear confiscation, who has nothing to lose; nor banishment, to whom heaven is his country; nor torments, when his body can be destroyed at one blow; nor death, which is the only way to set him at liberty from sin and sorrow."; Heb 10.27, Moses feared not the wrath of Pharaoh; Is 51.12 , do not fear man who dies

Mt 10:31

Because we are alone made in God's image (Gen 1.26)

Mt 10:34–39

Dt 13.10-11, an extraordinary commitment to the Lord; Jn 6.66, many of His disciples did not walk with Him anymore; Whoever is for the LORD, come to me!” or "Kill every man his brother, and every man his friend, and every man his neighbor” (Exodus 32:26–27)

Mt 10:37

Phil 3.8, Paul counts all things to be loss in comparison to knowing Christ; Sun spots appear cool compared to the rest of the sun, and stars are easier to see when not obscured by the light of the city.

Matthew 10:37 Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.

Matthew 10:38 whoever does not take his cross and follow me is not worthy of me.

Luke 14:26 If anyone comes to me and does not hate (by comparison) his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.

Luke 14:27 Whoever does not bear his own cross and come after me cannot be my disciple.

Luke 14:33 So therefore, any one of you who does not renounce all that he has cannot be my disciple.

Mt 11:5

Isa. 35:5-6; Is 61.1 ; Is 42.7 ; Ps 146.7-8 ; Jn 9; Mt 15.31 ; Ps 77.11-12, Asaph recalled God's past works when doubting Hisi presence

Mt 11:7–11

A crescendo: 1. a reed, 2. a soft man, 3. an ordinary prophet, 4. the greatest man ever born; "John is also honored as a prophet in Islam as Yaḥyā ibn Zakarīyā (Arabic: يحيى بن زكريا), or 'John, son of Zechariah'. He is believed by Muslims to have been a witness to the word of God, and a prophet who would herald the coming of Jesus. His father Zechariah was also an Islamic prophet. Islamic tradition maintains that John was one of the prophets whom Muhammad met on the night of the Mi'raj, his ascension through the Seven Heavens. It is said that he met John and Jesus in the second heaven, where Muhammad greeted his two 'brothers' before ascending with archangel Gabriel to the third heaven" (Wikipedia)

Mt 11:14

"Only if they accepted the message would John the Baptist be the Elijah who was to come (cf. Mal. 4:5). Because the nation rejected the Messiah, Elijah’s coming is still future (cf. Mal. 4:6 with Acts 3:21)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 44); see also Mt 17.12, Elijah had already come, but the people did not recognize him; Lk 1.17, JB was the forerunner in the spirit and power of Elijah

Mt 11:14 Elijah and JB

-Mt 14.4 and 2K 1.16, Elijah and JB were brutally honest with rulers

-2K 1.8 and Mt 3.4, Leather belt around his waist

-Mt 3.16 and 1K 19.19, JB Baptized Jesus; Elijah threw his mantle on Elisha

-Jesus did greater works than JB; Elisha performed 2x miracles as Elijah

-1K 19.19, Elisha had 12 pairs of oxen; Jesus had 12 disciples

-1K 19.10 and Mt 11.3, both Elijah and JB doubted

-1K 19.18 and Mt 11.4-5, God encouraged both Elijah and JB after they had doubted

-2K 2.13 and Mt 3.13, they parted company at the Jordan

Mt 11:18–19

Scoffers will always find a reason to accuse

Mt 11:19

Jesus was friends with people of the world, not friends with the world system (1Jn 2.15)

Mt 11:21–24

Chorazin and Bethsaida were never built again; Surrounding nations were more righteous than Israel, Lk 10.12-14, Ezek 16.51-52; also see Titus 3.5, Dt 9.4-6, and Ezek 36.32; Contrasting three cities where Jesus has worked, to three where He has not worked; Jn 20.29, Jesus made a distinction between those who have seen and believed, and those who have not seen and believed (He probably expected more from Thomas); also see Matt 13:12; Mark 4:25; Luke 8:18; John 15:2; Lk 16.10-12 ; Mt 25.29 ; also see Jn 19.11, Lk 12.48, and Ezek 8.6

Mt 11:21

1Sam 23.12; God knows all things possible (like the film "Knowing")

Mt 11:25

God has chosen the weak and foolish, 1Cor 1.27; "God has given 'visible signs' to make it possible for people to find him, but has 'disguised' them so that only those really seeking him will succeed" (Faith Has Its Reasons, 556)

Mt 11:27

In Jn 6.65, only those to whom the Father has given access can come to Jesus; here (and in Jn 14.6), only those to whom Jesus gives access can come to the Father

Mt 11:28–30

2Cor 5.21; 2Cor 8.9 ; Ps 55.22; 1Pet 5.7 ; Mt 23.4 ; Phil 4.6 ; Heb 4.10, enter into God's rest; "Weigh down" in Lk 11.46 is same word as "heavy-laden" here; Eph 2.8-9 ; Ps 68.19, He bears our burden; 2Chr 25.9; Joel 2.25

At Marine Basic Training, during live grenade training, the DI told me if I dropped the grenade, let him deal with it. If I tried to fight him for it, he would let me have it, and he would split. God is the same way. He is telling us, when we are ready, we can give all over to Him, because He can do a much better job than me.

Unlike the rich man in Luke 12.19 (who found rest in himself)

Jn 13.21, He took on our trouble, so we could forego it (Jn 14.1)

Mt 11:30

2Chr 12.7-8, the difference between serving God and serving the world; Ps 19.11 ; Ecc 12.13, fear God and keep His commandments; Lev 26.13, His commandments free us (also see 1Jn 5.3)

Mt 12:2

According to the Pharisees, plucking wheat from its stem is reaping, rubbing the wheat heads between one’s palms is threshing, and blowing away the chaff is winnowing.

Mt 12:10

Jesus physically healed 6 on the Sabbath (none were life-threatening maladies)...15 not on the Sabbath

Mt 12:14

"I've seen that the most dangerous temptations, the most difficult challenges, and the most discouraging personal attacks, come from success, not failure" (Rick Warren), Neh 4.7-8.

Mt 12:18

Trinitarian passage.

Mt 12:24

It never occurred to the early opponents of Christianity to deny the existence of Jesus (or produce His corpse). Celsus even acknowledged His miracles (albeit, attributed them to the power of Satan); the Babylonian Talmud called Jesus a magician; From Charlesworth, The Historical Jesus, p. 81:

"Those who criticized Jesus affirmed that he performed healing miracles (polemical ambience). Those who opposed Jesus claimed that Jesus was able to perform healing miracles because he was in league with the power of evil." Josephus: "Jesus...he was one who wrought surprising feats" (Ant 18). Furthermore, Jesus' own family was embarrassed by His miracles since they thought He was possessed of a demon (Mk 3.21-22, 31-34)

Mt 12:27–28

1st class conditional

Trinitarian

2Pet 2.20-22 ; Heb 10.26; Nu 15.30-31

Mt 12:36

Lev 5.4

Mt 12:39

Luke 16.31, only the word of God will persuade

Mt 12:40

But Ex 19.10 and Lk 13.32 indicates any part of a day is a whole day (cf. Es. 4:16 with Es. 5:1)

Mt 12:43–45

Lk 16.24; They had just confused the power of the Spirit with the power of Satan (Mt 12.24 ); Jer 31.31-33; what happens when you try to reform your life without the Spirit of God; 2 Pet 2.20 ; Ex 3.18, God called Israel from service to Pharaoh to service to Him (because left to their own devices, they would return to Egypt, like we return to the world); Nineveh repented, and the Queen of the South filled her mind with Solomon's wisdom. We are told to turn from sin, and turn to God; Aristotle: Nature abhors a vacuum

Mt 13:1

This chapter is overrepresented with basileia (followed by chapter 19)

Mt 13:3–8

Jn 15.2; Heb 6.7-8, producing fruit or thorns; Mt 25.14-30, talents

Mt 13:3

Four types of people in Von Clausewitz, On War, London: Penguin, 1982, 147-8.

1. Very little excitability; phlegmatic, indolent

2. Very excitable; full of feeling but sober minded

3. Very easily roused; feelings blaze up quickly and violently but do not last

4. Cannot be moved by slight causes; not to be roused suddenly but gradually; feelings become very powerful and are much more lasting; strong passions lying deep and latent

Mt 13:5–6

Heb 4.2, the word was united by faith in those who heard

Mt 13:7

2Tim 4.10, Demas loved the world too much; Lk 14.18-19; Dt 8.12-14

Mt 13:8

Jn 15.2-5, fruit, more fruit, much fruit

Mt 13:10–17

Mt 16.17, principle of higher and lower; Job 28.12-28 ; Mt 7.6; Prov 8.10-11 ; 1Cor 2.7-16 ; Tit 3:10-11; Prov 9.7-9; 1Chr 28.9, God allows us to find Him; Jesus did not speak of any “mysteries” concerning the kingdom of heaven until the nation had made its decision concerning Him. That decision was made by the leaders when they attributed His divine power to Satan (9:34; 12:22–37)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 49); since the leaders turned from the light they had been given, God gave them no additional light; Is 55.8-9; Rom 11.33; Mt 7.6 ; Acts 18.26, Apollos was given more light; Mk 12.9, God gives the vineyard to others

Mt 13:13

Acts 13.46, Paul turned to the Gentiles, since the Jews repudiated the gospel; 2Pet 2.20-22, it would be better if they had not heard at all

Mt 13:17

Heb 11.13

Mt 13:18–23

Challenge of our early years is naivety and lack of direction; Middle years--double-mindedness and entanglement; Later years--teachability and stubbornness

Mt 13:22

"The sins and vices in which we are so entangled that we can rarely apply ourselves to the contemplation of heaven are matters for just sorrow and inner remorse" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 41)

Mt 13:24–30

Mt 22.11-13, the bad mixed in with the good, but in the end, the bad will be separated, bound, and cast into outer darkness; Mt 5.13; Mark, Luke, and John used only 'kingdom of God' and never 'kingdom of heaven'. The 'kingdom of God' never includes unsaved people, but the 'kingdom of heaven' includes both saved people and also others who profess to be Christians but are not (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 49)

Mt 13:30

Mt 25.32 ; The Feast of Tabernacles was the final and most important feast of the year, lasting for seven days (from the 15th through the 21st of the seventh month). This feast functioned as an agricultural thanksgiving at the end of the fall fruit harvest (v. 39, and so was called the “Feast of Ingathering").

Mt 13:32

This seed was in fact the smallest of the garden seeds known. (Orchard seeds, though smaller, were unknown in that part of the world.)

Mt 13:46

“Now may this little Book a blessing be

To those that love this little Book, and me:

And may its Buyer have no cause to say,

His money is but lost, or thrown away.” (John Bunyon, Pilgrim's Progress)

Lk 10.42, the "one thing"; Phil 3.8; Mk 8.36-37, you will give your life in exchange for something; make sure you call profit what God calls profit

Curly in "City Slickers": The secret of life is that one thing"

Mt 13:52

The New is in the Old concealed...the Old is in the New revealed

Mt 13:58

Mt 7.6, don't give what is holy to dogs; Lk 16.31, if they do not listen to Moses, neither will they be convinced by miracles; 2Cor 3.15-16, when they turn to the Lord, they will believe

Mt 14:1

Top aorist chapter by words, NA28 (as well as #2 in ratio of aorist to other verbs, NA28)

Mt 14:5

1 Sam 15.24 ; Mt 21.26 , 21.46; Mk 11.32, 12.12; Lk 20.19, 22.2; John 7.13, 9.22, 12.42, 19.38, 20.19

Mt 14:9

Dan 6.14

Mt 14:10

Jewish Antiquities (book 18, chapter 5, 2): "Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him."

Mt 14:16

John 15.5, the branches--Jesus illustrates the method by which He would perform His works...through the branches (disciples, as they received from God and then fed the people); the only miracle of Jesus (besides the resurrection) recorded in all four gospels; God commanded the widow in Zarephath to provide for Elijah, when she had none (1K 17.9)

Mt 14:18

Mt 17.20, all Jesus needs is a little, and He can do much with it; 1K 17.12-13

Mt 14:20

Ruth 2.14; Ps 23.5, my cup overflows; Lk 6.38; 2Chr 25.9, God is able to give you more than you can imagine; 2Chr 9.12, Solomon gave the queen of Sheba all her desire, more than what she had brought him

Mt 14:25

This miracle is recorded only in Matthew

Mt 14:27

"I am"; Mk 6.50 ; Jn 6.20

Mt 14:28–31

We cannot live on yesterday's faith, we must step out in order to grow; and if we fall, He is there to take hold of us

Mt 14:29

In all recorded history only two men ever walked on water...Jesus and Peter.

Mt 14:30

Is 26.3, we sink when we take our eyes off Jesus and look at the trouble that surrounds us; Is 7.1-9; 2Cor 5.7; Mt 8.25-26; Is 45.22, look unto Me and be saved

Mt 14:31

Ex 17.7, they didn't believe the Lord was with them

Mt 15:3–6

Mk 7.8-9

Mt 15:9

Rom 14.2-5; Col 2.16, convictions, not commands

Gen 6.5; Jer 17.9; Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 6.)

Mt 15:22–28

Lk 18.5, persistent in prayer

Mt 15:28

Mt 8.10, 9.2; Mk 5.34, Mk 7.29 ; Lk 7.9 ; Mt 17.20, the disciples "little" faith

Mt 15:31

Mt 11.5, how Jesus responded to JBs doubt

Mt 16:1

Josh 11.1-5, Joshua had to also fight a coalition of the loosely affiliated

Mt 16:15

A question that all must answer

Mt 16:16

Jn 6.68-69, "You are the Holy One of God"; Jn 11.27, "You are the Christ, the Son of God"; 1Jn 4.15, Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.

Mt 16:17

The lower cannot account for the higher; Jn 3.13 ; Mt 13.10-17 ; Job 28.12-28 ; Mt 7.6; Prov 8.10-11 ; 1Cor 2.7-16 ; Jn 1.13; 2Pet 1.21; Calvin (1.8.13), “Those who wish to prove to unbelievers that Scripture is the Word of God are acting foolishly, for only by faith can this be known”; Lk 10.21; Lk 24.45

Mt 16:18

1Cor 3.11, Jesus is the foundation; preciptated by Dan 9.26, the Messiah will be cut off

Mt 16:19

"shall" is future middle indic in both cases; "have been bound" and "have been loosed" are perf. pass. ptc

Mt 16:23

Only 2 things enter into eternity: The Word of God and People; 2Cor 4.18 , Col 3.2; James 4.3; Cross before the crown, humility before honor; Jesus was going to get this anyway (Rev 17.14) , but Satan wanted Him to take it before His time, Mt 4.9 (getting ahead of God: Moses in Exod 2.12 , Abraham in Gen 16.4, Adam in Gen 3.7 ); Mt 18.5, who will be greatest in the kingdom; see also Jn 16.12, you cannot bear them now

Mt 16:24

Jn 3.30, JB gets it

Mt 17:1

This chapter is over-represented by "huios tou anthropou", followed by Mt 20

Mt 17:2

Romans 12.2, transformed (face like Rev 1.16, and is verse 17, He said "do not be afraid")

Mt 17:3

Lk 16.16 ; Dt 32.52, if the Mount of Transfiguration is in the promised land, then Moses did make it there; Moses and Elijah represent the law and the prophets, or perhaps those were the periods in which a large concentration of miracles were performed; "The disciples represent individuals who will be present in physical bodies. Moses represents saved individuals who have died or will die. Elijah represents saved individuals who will not experience death, but will be caught up to heaven alive (1 Thes. 4:17). These three groups will be present when Christ institutes His kingdom on earth. Furthermore the Lord will be in His glory as He was at the transfiguration, and the kingdom will take place on earth, as this obviously did. The disciples were thus enjoying a foretaste of the kingdom the Lord promised (Matt. 16:28)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 59–60); How did Peter know it was Moses and Elijah?; The “high mountain” was also an appropriate site in view of God’s previous self-disclosure to Moses and Elijah on Mount Sinai (Horeb; cf. Ex. 24:12–18; 1 Kings 19:8–18).

Mt 17:5

Nu 16.7 and 1K 18.24 ; Jesus does not belong on a list with other people or objects

Mt 17:12

Jn 1.11, they did not receive Jesus, either; Mt 11.14, if they would have accepted JB, he would have been Elijah that was to come; Lk 1.17, JB was the forerunner in the spirit and power of Elijah

Mt 17:19

Mk 5.8, did Jesus have a difficult time casting out a demon?

Mt 17:20

Compare the “great faith” of the Roman centurion (Mt 8.10) and of the Canaanite woman (Mt 15.28) ; Mt 14.18, all Jesus needs is a little, and He can do much with it; Joshua commanded the Sun stand still (Joshua 10.12-13) ; 1K 17.12-13

Mt 17:22

Jesus predicts His death—the disciples argue over who is greatest; Matthew 20.17/20 , Mark 9.30/33, Mark 10.33/37, Lk 9.44/46, Lk 22.14/24; other times Jesus predicts his death--Matt. 26:2; John 3:14; 8:28; 10:17-18; 12:20-26, 32; Matt. 17:12; Mark 9:12; Luke 17:25; Mt 12.40; Mt 16.21

Mt 17:27

1Cor 10.33; Phil 4.17 , Paul seeks to profit others; Phil 2.4 ; 1Cor 8.13 ; there are things we "can" do, but "shouldn't" do (Rom 14.21 ), and things we are "not required" to do, but "should" do (here); 1Cor 9.22, Paul became all things to all men; 1Pet 3.15, with gentleness and reverence; Eph 4.15, speak the truth in love; Rom 13.7, render tax to whom tax is due; As with baptism, it was not necessary for Jesus, yet He subjugated Himself in order to identify with humans (Mt 3.15)

Mt 18:1

Cross before the crown, humility before honor; Jesus was going to get this anyway (Rev 17.14) , but Satan wanted Him to take it before His time, Mt 4.9 (getting ahead of God: Moses in Exod 2.12 , Abraham in Gen 16.4, Adam in Gen 3.7 ); Mt 16.23, get behind Me, Satan

Mt 18:4

"As this child" (child-like, not child-ish):

Trust

Awe and wonder at His creation

No worries about the future, or regrets for the past, but living in the moment

Desire to make others happy

Being yourself

Teachable

Simple in wants

No desire for power, prestige, or position

Dependent

Mt 18:13

Lk 15.20, return of the prodigal son

Mt 18:15–17

The principle for this command is found in Dt 13; see also 1Cor 5:1-2 , Josh 7.11-13 , and Dt 17.2-7

Mt 18:15

Mt 7.1, distinguish between criticism (done out of a heart of self-centeredness with a goal of tearing down) and correction (done out of a heart of humility with a goal of building up); Titus 3.10

Mt 18:21

Peter was being generous here, for the traditional Rabbinic teaching was that an offended person needed to forgive a brother only three times.

Mt 18:23

"Settle Accounts," used here and Mt 25.14, something with which a tax collector would be familiar

Mt 18:24

Equivalent to 150,000 years wages

Mt 18:28

Equivalent to 100 days wages

Mt 18:32–33

Mt 6.14-15 ; Lk 7.47 ; James 2.13, those who show no mercy receive no mercy

Mt 19:1

This chapter is over-represented with basileia, eclipsed only by chapter 13.

Mt 19:3

"The nation was divided over this issue. Followers of Hillel felt a man could divorce his wife for almost any reason, but others, following Shammai, thought one could not divorce his wife unless she were guilty of sexual offense. Without getting involved in the Hillel-Shammai controversy Jesus reminded the religious leaders of God’s original purpose in establishing the marriage bond" (John F. Walvoord et al., The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Mt 19:1–12)

Divorce and remarriage lead to adultery (Mark 10:11; Matt 5:31–32; 19:9; Luke 16:18). Paul and Mark’s Gospel book extend the prohibition of divorce to wives (1 Cor 7:10; Mark 10:12). In addition, Paul gave his opinion that a believer should not initiate divorce proceedings against an unbelieving spouse. In Paul’s view, such a marriage should end only at the initiative of the unbelieving spouse (1 Cor 7:12–16). The laws in Exod 20:14; Lev 18:20; 20:10; and Deut 22:22–24 regard adultery as an offense by the adulterous couple against the woman’s husband. Mark 10:11–12, however, makes it equally possible for a husband to commit adultery against his wife. According to Luke, a man commits adultery either if he divorces his wife and marries another woman or if he marries a divorced woman (Luke 16:18). Matthew adds an interesting exception to Jesus’ rule: remarriage leads to adultery unless the woman was divorced because of “unchastity (porneia)” (Matt 5:32; 19:9 NRSV). (Jocelyn McWhirter, “Marriage,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2012, 2013, 2014).

Mt 19:4–6

Jesus goes back to the "Commander's Intent"; “Since the Enlightenment, marriage reforms have focused on three points: giving priority to feelings over obligation, doing away with the requirement of virginity, and making it easy for badly matched spouses to separate.” (Pascal Bruckner, Has Marriage for Love Failed?); "Pitirim Sorokin, the founder of sociology at Harvard University, pointed to the regulation of sexuality as the essential first mark of civilization. According to Sorokin, civilization is possible only when marriage is normative and sexual conduct is censured outside of the marital relationship. Furthermore, Sorokin traced the rise and fall of civilizations and concluded that the weakening of marriage was a first sign of civilizational collapse...As Pascal Bruckner reminds us, this is true of heterosexual divorce. It promised happiness but has produced misery and brokenness. It declared itself to be liberation, but it imprisons all moderns in its penitentiary of idealized and unattainable romance and sexual fulfillment." (Albert Mohler, in a speech at BYU); "To complain that I could only be married once was like complaining that I had only been born once" (G.K. Chesterton, Orthodoxy, p. 37)

Attempts to “trap” Jesus backfire (Job 5.13, He captures the wise by their own shrewdness, and the advice of the cunning is quickly thwarted); Mt 22.21; Jn 8.7; Mt 4.7

Mt 19:8

"Hardness" is also used by Jesus in Mk 16.14 in describing His disciples, because they had not believed those who had seen Him after He had risen

Mt 19:10

They also questioned the probability of anyone getting saved when Jesus was discussing how hard it was for a rich man to enter the kingdom of heaven (Mt 19.25)

Mt 19:18–19

From the second table of the law (last 6)

Mt 19:21

You can't take it with you, but you can send it on ahead.

Mt 19:23

Jer 22.21; Ps 52.7, trusting in riches instead of God

Mt 19:24

Very hard to grow spiritually in U.S., since we have made this our home; it's the small and narrow gate, Mt 7.13-14

Mt 19:25

They also assumed it was better not to marry after hearing Jesus discuss the seriousness of marriage (Mt 19.10)

Mt 19:26

The bigger your God, the smaller your problems; the smaller your God, the bigger your problems; Jer 32.17; Nu 11.23 ; Is 59.1 ; Lk 1.37; Gen 18.14

Mt 19:28

Rev 4.4

Mt 19:29

Dt 20.5-8, Moses told the people those who had just built a house, planted a vineyard, or got married were exempt from war; Lk 9.57-62 ; evidence of God's blessing in the OT is the fruit of the vine...evidence in the NT is the fruit of the Spirit; Note difference between Paul's prayer (Col 1.9-12, spiritual), and the prayer of Jabez (1Chr 4.10, physical); If you love Jesus more than you love your spouse, you will love your spouse more than if you loved your spouse more than Jesus.

Mt 19:30

Dave Ramsay says, "Live like no one else now, so you can live like no one else later"

Mt 20:1–16

Mt 25.14-30; the Divine equalizer is faithfulness to opportunity

Mt 20:1

Jonah 4; Lk 15.25-32; 1 Sam 30.21-25 ; over-represented by "huios tou anthropou", eclipsed only by ch 17; Rom 9.20 principle

Mt 20:6

Sometimes, God is an 11th hour God

Mt 20:11–12

Lk 15.29-30 ; Grace confuses our sense of fairness; 1Sam 30.22

Mt 20:12

2Cor 10.12, not wise to compare yourself with others; Jn 21.21, Peter concerned about John

Mt 20:14

What Jesus did for the thief on the cross (Lk 23.42-43) ; Rom 9.16

Mt 20:15

Rom 9.20, "Who answers back to God?"

Mt 20:16

Mt 21.31, tax collectors and prostitutes will get into the KoG before the chief priests and elders

Mt 20:18–19

Delivered by Judas, three times before the Jews, three times before the Gentiles (the Romans reserved capital punishment for themselves)

Mt 20:23

The Father determines position (1Sam 24.10)

Mt 20:25–28

Jn 3.30 ; It is easy to say you are a servant...another thing to be treated like one

Mt 20:28

1Jn 2.2, He is the propitiation for the sins of the whole world

Mt 20:29–34

"Matthew wrote of two men; Mark and Luke spoke of one. Mark included the name of the blind man, Bartimaeus. Undoubtedly two men were there and Bartimaeus was the more noticeable of the two. Matthew and Mark said the men were healed when Jesus left Jericho, but Luke said the healing occurred when Jesus approached Jericho. This can be explained by the fact that there were two Jerichos then, an old city and a new one. Jesus was leaving old Jericho (Matt. and Mark) and approaching new Jericho (Luke) when the miracle occurred" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 67)

Mt 20:32

See also Mk 5.30; Henri Nouwen wrote of a now-famous conversation which helped him think about interruptions as something other than a bother. He writes, “While visiting the University of Notre Dame, where I had been a teacher for a few years, I met an older experienced professor who had spent most of his life there. And while we strolled over the beautiful campus, he said with a certain melancholy in his voice, "You know . . . my whole life I have been complaining that my work was constantly interrupted, until I discovered that my interruptions were my work."; Jesus used time to enhance relationships...we use time to accomplish results

Mt 20:34

A picture of what was about to take place...Jesus revealing Himself to the nation of Israel (His time had come); God opens eyes; Jn 9.6-7, 2K 6.20, Gen 21.19; Ps 146.8; Mt 9.30; Mk 8.25; Lk 24.31; Acts 26.18

Mt 21:11

The religious leaders taught no prophet comes out of Galilee, Jn 7.52 (Jonah and Elijah were from Galilee)

Mt 21:18

Did Jesus curse the fig tree before or after He cleansed the temple (cf. Mt 21:12–19 and Mk 11:12–14, 20–24)? A close examination of Mark’s account shows that Christ made two trips to the temple. Mark 11:11 says He entered the temple area on Sunday, but no mention is made of proclamations against the Jews and the temple. Verse 12 describes the events of the next day when the fig tree was cursed and the temple was cleansed. Matthew’s account simply telescopes these two days into one. Such summarizing of events is certainly acceptable on the part of a historian.

Mt 21:31

Mt 20.16, the first shall be last, and the last, first; Mt 21.43

Mt 21:33–46

2Sam 12.1-15, the story planted the seed, the application made evident when it sprouted. David fell on the stone and was broken; also see Mt 21.28-32 ; Ps 80.8-9; Is 5.1

Mt 21:33–34

The landowner is God (Lev 25.23)

The vineyard is Israel (Is 5.1-7)

Wall, winepress, tower (protection and provision)

Vine-growers (religious leaders)

Slaves (prophets)

Mt 21:35

Mt 23.37 ; Acts 7.52, Stephen accuses the religious leaders of persecuting the prophets sent to them

Mt 21:43

Jn 15.2, every branch in Jesus that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit; Mt 21.31; "people" here is ethnos, normally translated "Gentiles"

Mt 21:44

1Cor 11.31, if we would judge ourselves, we would not be judged; Ps 51.17, the sacrifices of God are a broken spirit; 2Sam 12.13, David judged himself and was spared; 2Chr 33.12-13, Manasseh humbled himself before God; 2Cor 12.7-10, we minister out of brokenness

Mt 21:45

Story-telling usually flies under the radar

Mt 22:5

Mt 7.6, do not give what is holy to dogs

Mt 22:6

Mt 23.37 ; Acts 7.52, Stephen accuses the religious leaders of persecuting the prophets sent to them

Mt 22:7

This happened to Jerusalem in 70 AD

Mt 22:11–13

Mt 13.24-30, bad mixed in with the good, but will be separated in the end, the bad being bound and burned

Mt 22:14

Mt 7.13-14, many and few; "A surprisingly small minority of believers renew their minds on a consistent basis with the Scriptures, and this means that the majority are more likely to be influenced by their culture than by their Creator" (Ken Boa); Rev 17.14 and 2Pet 1.10, called and chosen

Mt 22:16

The enemy of my enemy is my friend (both the Pharisees and Herodians, normally at odds with one another, came together to conspire against Jesus

Mt 22:20

Same word (eikon) as Gen 1.26 in LXX

Mt 22:21

Jn 19.11 ; Rom 13.1 ; Acts 5.29 ; Jn 8.7; Attempts to “trap” Jesus backfire (Job 5.13, He captures the wise by their own shrewdness, and the advice of the cunning is quickly thwarted); Mt 19.4-6; Mt 4.7

Mt 22:29–33

Acts 23.8; a double-whammy, since Jesus covered both angels and the resurrection

Mt 22:29

Jn 7.52 ; “If they cannot understand books written for grownups they should not talk about them”—C.S. Lewis, Mere Christianity, p. 121

Mt 22:30

A double-hit on the Sadducees, who did not believe in the resurrection OR angels

Mt 22:36–40

Dt 11.18, heart-soul-mind-might; Note this is inside-out; Love God completely, love self correctly, and love others compassionately; you can tell much about humanity from God's commands (we are not predisposed to love one another); Commander's intent

Prayer of St. Richard of Chichester (1197-1253): "Thanks be to Thee, O Lord Jesus Christ, for all the benefits which Thou hast given us; for all the pains and insults which Thou hast borne for us. O most merciful redeemer, friend and brother, may we know Thee more clearly, love Thee more dearly, and follow Thee more nearly; for Thine own sake."

Rom 1.24-28 describes those who fail to follow this command: God gave them over in the lusts of their hearts, to degrading passions, and to a depraved mind; Rom 13.8-14 describes what the second great commandment looks like in practice

Used to be only two rules in golf: play the course as you find it and the ball where it lies. Now it has expanded to a book. This is just the opposite of what Jesus did with the law: took the 613 and condensed them down to two.

Mt 22:39

To love the whole world for me is no chore, the only real problem is my neighbor next door

Mt 22:41–46

Trinitarian passage.

Mt 22:43

Men moved by the Holy Spirit, 2Pet 1.21 and 2Tim 3.16

Mt 22:46

"All His opponents had been silenced, including the chief priests and elders (Matt. 21:23–27), the Pharisees and the Herodians together (22:15–22), the Sadducees (vv. 23–33), and the Pharisees (vv. 34–36)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 73)

Mt 23:3

Didache 11:16, And every prophet teaching the truth, if he doeth not what he teacheth, is a false prophet.

Mt 23:4

Gal 6.13 ; Mt 11.28-30 ; Paul Johnson, The Intellectuals, wrote about Rousseau, Shelley, Marx, Tolstoy, Hemingway, Bertrand Russell and Sartre. In love with the ideal of humanity, but treated people as nothing.

Mt 23:5

Ex 13.16; "The “tephillin” were worn on the left arm, towards the heart, and on the forehead. They consisted—to describe them roughly—of capsules, containing, on parchment (that for the forehead on four distinct parchments), these four passages of Scripture: Exod. 13:1–10; 13:11–16; Deut. 6:4–9; and 11:13–21. The capsules were fastened on by black leather straps, which were wound round the arm and hand (seven times round the former, and three times round the latter), or else fitted to the forehead in a prescribed and mystically significant manner. The wearer of them could not be mistaken. But as for their value and importance in the eyes of the Rabbis, it were impossible to exaggerate it. They were reverenced as highly as the Scriptures, and, like them, might be rescued from the flames on a Sabbath, although not worn, as constituting “a burden!” It was said that Moses had received the law of their observance from God on Mount Sinai; that the “tephillin” were more sacred than the golden plate on the forehead of the high-priest, since its inscription embodied only once the sacred name of Jehovah, while the writing inside the “tephillin” contained it not less than twenty-three times; that the command of wearing them equalled all other commands put together, with many other similar extravagances. How far the profanity of the Rabbis in this respect would go, appears from the circumstance, that they supposed God Himself as wearing phylacteries (Ber. 6 a). The fact is deduced from Isa. 62:8, where the “right hand” by which Jehovah swears is supposed to refer to the law, according to the last clause of Deut. 33:2; while the expression “strength of His arm” was applied to the “tephillin,” since the term “strength” appeared in Ps. 29:11 in connection with God’s people, and was in turn explained by a reference to Deut. 28:10." (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 221–222)

Mt 23:6–7

"If they had made “a hedge” around the law, it was only for the safety of Israel, and for their better separation from all that was impure, as well as from the Gentiles. As for themselves, they were bound by vows and obligations of the strictest kind. Their dealings with the world outside their fraternity, their occupations, their practices, their bearing, their very dress and appearance among that motley crowd—either careless, gay, and Grecianising, or self-condemned by a practice in sad discord with their Jewish profession and principles—would gain for them the distinction of uppermost rooms at feasts, and chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi (“my great one, my great one”), in which their hearts so much delighted" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 225)

Mt 23:11

1Cor 12.23, we bestow abundant honor on those deemed less honorable; "Leadership positions should never be a goal in and of themselves, but should always be viewed as opportunities to serve others. The Pharisees, who exalted themselves, would be humbled, and Jesus’ followers, by humbling themselves in service, would someday be exalted" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 74)

Mt 23:13

Nu 32.9 ; Or, if v. 14 is not in the original, then it would be Seven Woes. In the first two woes Jesus spoke of the leaders’ effects on others; in the other five woes He spoke of the leaders’ own characters and actions; James 3.1, teachers will incur a stricter judgment; Jer 23.1, woe be unto the shepherds who destroy and scatter the sheep

Mt 23:15

Names God calls people

Hypocrite—Mt 23.15

Brood of Vipers-Mt 23.33

Fox—Lk 13.32

Blind Guides—Mt 23.16

Snakes—Mt 23.33

Blind men—Mt 23.19

Blind fools—Mt 23.17

Mt 23:15

Perhaps Paul was thinking this same thing in 1Tim 1.15

Mt 23:16

When taking oaths, they made fine lines of distinction that could possibly invalidate their oaths.

Mt 23:19

Ex 29.37

Mt 23:23

In Jer 9.24, God exercises lovingkindness, justice and righteousness on earth; Micah 6.8, God requires us to execute justice, to love kindness, and to walk humbly with Him; in Mt 23.23, Jesus said the weightier provisions of the law are justice, mercy, and faithfulness; Ps 36.5-6 extols God's lovingkindness, faithfulness, righteousness, and justice; in Dt 10.12-13, God requires us to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with call your heart and with all your soul, and to keep the LORD’S commandments and His statutes; Ecc 12.13 instructs us to fear God and keep His commandments; 1Cor 4.2 instructs us to be faithful as stewards; They were majoring on minors, straining out a gnat, while minoring on majors, swallowing a camel; Is 66.2, To this one I will look, To him who is humble and contrite of spirit, and who trembles at My word.

Mt 23:25–26

"Once you've lost your integrity, the rest is a piece of cake" (J.R. Ewing of "Dallas")

Mt 23:26

Jn 3.3, an inside-out transformation

Mt 23:27–28

"The life of a good religious ought to abound in every virtue so that he is interiorly what to others he appears to be. With good reason there ought to be much more within than appears on the outside, for He who sees within is God" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 33); This is imitation without identification; This is why we have Carfax...because it may look good on the outside, but damaged in the inside; The fifth woe stressed their actions; the sixth, their appearances; We are often tempted to revert from relationship to religion, from the internal to the external, from being to doing, and from grace to law.

Mt 23:28

Mt 7.15, wolves in sheep's clothing

Mt 23:37

Mt 22.6; Mt 21.35 ; 2Sam 18.33, David lamented over his son Absalom; thelw for both God and Jerusalem

Mt 23:38

The destruction Jesus referred to here occurred in AD 70, a destruction separate from the final one in Zech. 14.

Mt 24:1

Top future in ratio to other verbs, NA28 (and #2 in future by words, NA28)

Mt 24:1

As J. Dwight Pentecost points out (Things to Come, pp. 280-82), the order of events in Revelation and the order of events in Matthew are strikingly similar:

(a) false Christs (Matt. 24:4–5; Rev. 6:1–2)

(b) war (Matt. 24:6–7 ; Rev. 6:3–4)

(d) death (Matt. 24:7–9 ; Rev. 6:7–8)

(e) martyrdom (Matt. 24:9–10 , 16–22 ; Rev. 6:9–11)

(f) the sun and the moon darkened with stars falling (Matt. 24:29 ; Rev. 6:12–14)

(g) divine judgment (Matt. 24:32–25:26 ; Rev. 6:15–17)

Mt 24:2

18X "to fulfill what was spoken through the prophets" or "it is written", and no mention of this, which points to a pre-AD70 date for Matthew; "Jerusalem ... was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation." (Josephus, Jewish War, 7:1:1); No Jewish Army, but an entire Roman legion to control Jerusalem, one square kilometer (Spain had only one legion)

Mt 24:3

Matthew did not record Jesus’ answer to the first question, but Luke did (Luke 21:20).

Mt 24:5

Mk 13.6; egw eimi; Lk 21.8

Mt 24:9–12

("Then" = midway through the tribulation) The Antichrist, who will have risen to power in the world and will have made a protective treaty with Israel, will break his agreement at that time (Dan. 9:27). He will bring great persecution on Israel (Dan. 7:25) and even establish his own center of worship in the temple in Jerusalem (2 Thes. 2:3–4). (BKC)

Mt 24:17

"From roof to roof there might be a regular communication, called by the Rabbis “the road of the roofs” (Baba Mez. 88 b). Thus a person could make his escape, passing from roof to roof, till at the last house he would descend the stairs that led down its outside, without having entered any dwelling. To this “road of the roofs” our Lord no doubt referred in His warning to His followers (Matt. 24:17; Mark 13:15; Luke 17:31), intended to apply to the last siege of Jerusalem" (Edersheim, Sketches)

Mt 24:27

The sign of the setting aside of the nation of Israel was the departure of the glory from the temple (Ezek. 10:3, 18; 11:23). Perhaps the sign of the Lord’s return will again involve the Shekinah glory.

Mt 24:30

Dan 7.13

Mt 24:35

Only 2 things enter into eternity: The Word of God and People; only 2 things you can do for God on earth that you can’t do in heaven: witness and help the needy; Heb 1.11, creation will perish; Is 40.8 ; Ps 102.25-26; 1Pet 1.25, the word of the LORD endures forever

Mt 24:37–41

Lk 23.31; 2Thes 2.7 ; Rom 1.28-31

Mt 24:42–51

Compare with Mt 25.1-13, Preparation, Separation, Judgment

Mt 24:45

Gen 41.40, Joseph

Mt 25:1–13

Compare with Mt 24.42-51, Preparation, Separation, Judgment; Lk 1.6, Zachariah and Elizabeth were prepared for His use; 2Tim 2.21, a vessel for honorable use, set apart, useful to the Master, prepared for every good work.

Mt 25:1

For the wedding, the groom dressed like royalty (Isa. 61:10) and the bride elaborately adorned herself (Jer. 2:32; cf. Rev. 21:2). The bridegroom usually went to receive his bride at her parent’s house and brought her to his house in a joyful wedding procession, often with music and dancing (Jer. 7:34), in which the invited guests would carry torches or lamps. (Ken Boa, Bible Companion Handbook); 5 of them demonstrated that time with the bridegroom was important enough to prepare while there was time, while the other 5 used their time for things they thought were more important than spending time with the bridegroom; The oil may represent the "Holy Spirit and His work in salvation. Salvation is more than mere profession for it involves regeneration by the Holy Spirit. Those who will merely profess to be saved, and do not actually possess the Spirit, will be excluded from the feast, that is, the kingdom. Those who fail to be ready when the King comes, cannot enter His kingdom." (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 80.); Imitation without Identification

"Memorize scripture because you may not always have a Bible. I lost my Bible during the Russian occupation, but God will remind you of the verses you need when you are in a situation where you are totally dependent on Him and your life is in danger.” (Anita Dittman, "Trapped in Hitler's Hell"; survived and escaped Nazi Labor Camp Barthold as a teen); "Write My words in your heart and meditate on them earnestly, for in time of temptation they will be very necessary. What you do not understand when you read, you will learn in the day of visitation" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 98)

Mt 25:10

Mt 24.37, days of Noah, the door was shut

Mt 25:12

Mt 7.23, I never knew you, depart from Me

Mt 25:14–30

Mt 20.1-16; the Divine equalizer is faithfulness to opportunity; 2Cor 5.10

Mt 25:14–30

Jn 15.2; Heb 6.7-8, producing fruit or thorns; Mt 13.3-8

Mt 25:15

1Cor 12.11

Mt 25:18

Like our Use/Lose leave

Mt 25:19

"Settle Accounts," used here and Mt 18.23 , something with which a tax collector would be familiar; 2Cor 5.10, bema seat

Mt 25:21

Nu 12.7

Mt 25:23

1Cor 4.2, it is required of stewards that one be found faithful; "All my modern Utopian friends look at each other rather doubtfully, for their ultimate hope is the dissolution of all special ties. But again I seem to hear, like a kind of echo, an answer from beyond the world. 'You will have real obligations, and therefore real adventures when you get to my Utopia. But the hardest obligation and the steepest adventure is to get there.'" (G.K Chesterton, Orthodoxy, p. 85)

Mt 25:25

Lk 21.1-4

Mt 25:29

Matt 13:12; Mark 4:25; Luke 8:18; John 15:2; Lk 16.10-12 ; Lk 12.48

Mt 25:31–46

Rev 14.14-20

Mt 25:32

Mt 13.30 ; The Feast of Tabernacles was the final and most important feast of the year, lasting for seven days (from the 15th through the 21st of the seventh month). This feast functioned as an agricultural thanksgiving at the end of the fall fruit harvest (v. 39, and so was called the “Feast of Ingathering"); Ezek 34.17, judgment between sheep and between goats; "nations" here is ethnos, normally translated "Gentiles"

Mt 25:34

prepared (Ex 23.20) , v. 41; 1Cor 2.9 ; Jn 14.2, Jesus goes to prepare a place for the just; Heb 11.16

Mt 25:41

Rev 20.10 ; God has no pleasure in the death of anyone, Ezek 18.32; Jesus prepares a place for the just, Jn 14.2-3 and Mt 25.34

Mt 25:46

Heaven is a place where the British are the policemen, the French are the cooks, the Germans are the engineers, the Italians are the lovers and the Swiss run the place. Hell is where the British are the cooks, the French are the engineers, the Germans are the policemen, the Swiss are the lovers, and the Italians run the place.

The NT speaks of eternal judgment once, fire three times, punishment once, justice once...but eternal life 40 times (over half those times in the writings of John)

Mt 26:15

"Thirty silver coins were the redemption price paid for a slave (Ex. 21:32). This same amount was also prophesied as the price for the services of the rejected Shepherd (Zech. 11:12). The exact value of the agreed price cannot be determined because the coinage was not identified; it was simply called 'silver' (argyria; cf. Matt. 25:18)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 82.)

Mt 26:25

Judas calls Jesus "Rabbi," not "Lord," like the other disciples

Mt 26:31

Mt 26.56, they left him; Zech 13.7 ; Jesus didn't have buildings (Lk 9.58), a budget (Mk 12.15), or a body count...the litmus test for successful pastors

Mt 26:39

Notice disciples like Paul and Stephen did not blink at the prospect of death, but Jesus sweat became like drops of blood (Lk 22.44). This is because Jesus was about to be numbered with the transgressors and forsaken by God—taking our death upon Him (his yoke is light, and He trades with us—Mt 11.29); Is 14.13-14, difference between the great "I Will," and the great "Thy Will" (Mt 6.10) ; Acts 4.12 and Jn 14.6 states there is no other way (Gal 2.21; there was never a plan B) ; Mk 8.31, Jesus "must suffer"; an uncrucified Savior is no Savior; Jn 10.17, Jesus voluntarily laid down His life; Phil 2.6-8, Jesus refused to rely on his divine nature to make obedience easier for him; 1st class conditional (also Lk 22.42 and Mk 14.35; Mt 26.42 is also 1st class; Heb 8.7, if the first covenant had been faultless, occasion would not have been sought for a second; Gen 17.18, "Oh that Ishmael might live before you"

Mt 26:41

Rom 7.18 ; Ps 103.14, He is mindful that we are but dust (see also Ps 78.39)

Mt 26:42

Mt 6.10

Mt 26:46

Jesus could have kept walking East into Perea, Antipas' territory (who would eventually let Him go)

Mt 26:48

There was nothing extraordinary about Jesus' appearance (Is 53.2) . Jesus was an obscure man in the armpit of the Roman Empire; see also Acts 25.18-19

Mt 26:53

Jn 10.15, Jn 10.17, Jn 10.18, Jn 19.11; one angel had just been with Him (Lk 22.43)

Mt 26:56

Jesus said this would happen (Mt 26.31)

Mt 26:58

Following Jesus "at a distance" leads to weeping bitterly (Mt 26.75) ; "He who does not overcome small faults, shall fall little by little into greater ones" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 58)

Mt 26:59–60

Ex 23.1-2 ; Acts 6.11, against Stephen

Mt 26:64

Mt 26:65–66

Lev 21.10, unlawful for the high priest to tear his clothes; Jer 26.11, they did the same to Jeremiah; "The people had only two choices. One was to acknowledge that Jesus spoke the truth, and fall down and worship Him as Messiah. The other was to reject Him as a blasphemer and put Him to death. They chose the latter, thus sealing their rejection of the One who came as their Messiah-King" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 85)

Mt 26:75

He was weeping bitterly because he followed Jesus "at a distance."; 1Pet 4.14, Peter would later change his tune

Mt 27:2

For many years Bible skeptics did not believe Pontius Pilate was a real figure. Then in 1961 the Pilate Stone was discovered. This is the only universally accepted find that contains the name of Pontius Pilate; One Roman legion covered all of Spain, and only Jerusalem (less than 1 sq. kilometer)

Mt 27:5

Someone wanted to discern the will of God by closing his eyes and putting his finger on a verse, so he started with this one. He didn't like what he read, so the next verse he chose was Lk 10.37 (go and do likewise). He didn't like that one either, so he tried again and found Jn 13.27 (what thou doest, do quickly).

Mt 27:5

Five Suicides in Scripture:

Samson, Judges 16.30

Saul's Armor Bearer, 1Sam 31.5

Judas, Mt 27.5

Ahithopel, 2Sam 17.23

Zimri, 1K 16.18

Job 3.11, Job wished he'd never been born

Mt 27:6

But they had no problem offering the money in the first place (26.15); Jn 18.28, "so that they would not be defiled"

Mt 27:15–23

Barabbas represents us (like Isaac, Gen 22) ; a divine comedy for Barabbas, and us

Mt 27:24

Acts 18.14-16, Gallio was successful where Pilate was not

TGIF

2Chr 30.10, remnants from the Northern tribes did the same to Hezekiah; Lot's sons-in-law did the same to Lot, Gen 19.14

Mt 27:40

Satan challenged him in the same way, Mt 4.3 and 4.6

Mt 27:42

According to Lk 16.31, they probably would not have believed, even if He did same Himself

Mt 27:46

2Cor 5.21 ; Screwtape to Wormwood in Chapter 8, "Our cause is never more in danger than when a human, no longer desiring, but still intending, to do our Enemy's will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys."; Ps 22.1, Jesus making an infinite payment in a finite amount of time; Jn 8.29 , Jesus said the Father has not left Him alone; God seemed for an instant to be an atheist; "Et tu, Brute?"

Mt 27:51

60 feet high; We have to approach God on His terms, not on our terms; God had to reconcile us to Him (Col 1.20, Eph 2.14-16 , 2Cor 5.18-21, Gen 3.7 ); Ex 26.31-33 ; 2Cor 3.14 ; Is 59.2; Jesus death did away with the priesthood, the sacrificial system, and the temple; It was almost as if God couldn't wait to restore the fellowship that was lost in the garden (Gen 3.9, "Where are you?")

"We read in the Mishnah (Shek. 8. 5): 'Rabbi Simeon, the son of Gamaliel, said, in the name of Rabbi Simeon, the son of the (former) Sagan (assistant of the high-priest): The veil (of the Most Holy Place) was an handbreadth thick, and woven of seventy-two twisted plaits; each plait consisted of twenty-four threads' (according to the Talmud, six threads of each of the four Temple-colours—white, scarlet, blue, and gold). 'It was forty cubits long, and twenty wide (sixty feet by thirty), and made of eighty-two myriads' (the meaning of this in the Mishnah is not plain). 'Two of these veils were made every year, and it took three hundred priests to immerse one' (before use). These statements must of course be considered as dealing in 'round numbers;' but they are most interesting as helping us to realise, not only how the great veil of the Temple was rent, when the Lord of that Temple died on the cross, but also how the occurrence could have been effectually concealed from the mass of the people." (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 197.)

Rev 11.19, after the seventh trumpet, the temple was opened and the ark appeared

Mt 27:57–60

Is 53.9, He was with a rich man in His death

Mt 28:2

The stone was rolled away, not to let Jesus out, but to allow others in to see the empty tomb (Jn 20.19)

Mt 28:9

No unholy hands touched Jesus after His resurrection

Mt 28:14

Such a report would not have been well received by the officials for a soldier who fell asleep on guard duty would be put to death (Acts 12:19)

Mt 28:18

This is exactly what Paul and the others did in Acts: demonstrate Jesus from the Scriptures to the Jews and Gentiles (and even the Roman court), and strengthen the converts through fellowship and teaching; Evangelization and Edification; can only be successful in the light of the Great Commandments, Mt 22.36-40; heal the wounded, mature the healing, release the maturing.

James Abram Garfield (20th POTUS), 15 April 1865, “Fellow citizens! God reigns” (John Bartlett, Bartlett’s Familiar Quotations (Boston: Little, Brown, and Company, 1855, 1980), p. 609).

Mt 28:19–20

Three participles (going, baptizing, and teaching) modify "make disciples"

Mt 28:19

Trinitarian passage.

Mt 28:19

4 barriers to discipleship

-Not clergy (Jesus used ordinary men and women)

-Not a large group (multiplication, not addition; entrust yourself to others, 2Tim 2.2)

-Not an expert (know a little more than the other; learn by teaching)

-Not pure (acknowledge sin, abide in Christ)

Five Kinds of People that Affect Spiritual Passion

(adapted from Gordon MacDonald, Renewing Your Spiritual Passion (Nashville: Thomas Nelson, 1986), 69-88)

-The Very Resourceful People (VRP’s): Paul. They ignite your spiritual passion.

-The Very Important People (VIP’s): Barnabus. They share your spiritual passion.

-The Very Trainable People (VTP’s): Timothy. They catch your spiritual passion.

-The Very Nice People (VNP’s): They enjoy your spiritual passion.

-The Very Draining People (VDP’s): They sap your spiritual passion.

Mt 28:20

Josh 1.9 ; immanence (see Jn 8.21 for transcendence)

Mk 1:1 Mark

Mark is over-represented by euthus (immediately; 4x as much as the next highest, 2Pet), and the root daimonion

Could be called, The Gospel of Peter according to Mark

dodeka-30X

The disciples here are known as the Duh-ciples

Overrepresented with 3p

Matthew incorporates about 90 percent of Mark, and Luke over 40 percent—over 600 of Mark’s 661 verses are found in Matthew and Luke combined.

In addition to Mark a second written document existed which basically contained discourse material. This document is known as 'Q,' an abbreviated form of the German word for source, Quelle. The approximately 200 verses common to Matthew and Luke which are not found in Mark must have come from 'Q'" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 13–14.)

"The unanimous testimony of the early church fathers is that Mark, an associate of the Apostle Peter, was the author. The earliest known statement of this comes from Papias (ca. A.D. 110), who quoted the testimony of John the elder, probably an alternate designation for the Apostle John. Papias’ quotation named Mark as author and included the following information about Mark: (1) He was not an eyewitness follower of Jesus. (2) He accompanied the Apostle Peter and heard his preaching. (3) He wrote down accurately all that Peter remembered of Jesus’ words and works “but not in order,” that is, not always in chronological order. (4) He was Peter’s “interpreter,” probably meaning he explained Peter’s teaching to a wider audience by writing it down rather than translating Peter’s Aramaic discourses into Greek or Latin. (5) His account is wholly reliable (cf. Eusebius Ecclesiastical History 3. 39. 15)" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 95)

"In Mark, Christ is depicted as the Servant of Jehovah, as the One who through equal with God made Himself of no reputation and “took upon Him the form of a servant.” Everything in this second Gospel contributes to this central theme, and everything foreign to it is rigidly excluded. This explains why there is no genealogy recorded in Mark, why Christ is introduced at the beginning of His public ministry (nothing whatever being told us here of His earlier life), and why there are more miracles (deeds of service) detailed here than in any of the other Gospels." (Arthur Walkington Pink, Why Four Gospels? (Swengel, PA: Bible Truth Depot, 1921), Introduction)

Mk 1:1

Josephus, Book 18, Chapter 3

3. (63) Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works—a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; (64) and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day

The Gospel is God’s offer of His power to make us into the people He always intended us to be.

Mk 1:1 Authorship

"Technically Mark’s Gospel is anonymous since it does not name its author. The title “according to Mark” (Kata Markon) was added later by a scribe some time before A.D. 125. However, sufficient evidence is available from early church tradition (external evidence) and from information within the Gospel itself (internal evidence) to identify the author. The unanimous testimony of the early church fathers is that Mark, an associate of the Apostle Peter, was the author. The earliest known statement of this comes from Papias (ca. A.D. 110), who quoted the testimony of John the elder, probably an alternate designation for the Apostle John. Papias’ quotation named Mark as author and included the following information about Mark: (1) He was not an eyewitness follower of Jesus. (2) He accompanied the Apostle Peter and heard his preaching. (3) He wrote down accurately all that Peter remembered of Jesus’ words and works “but not in order,” that is, not always in chronological order. (4) He was Peter’s “interpreter,” probably meaning he explained Peter’s teaching to a wider audience by writing it down rather than translating Peter’s Aramaic discourses into Greek or Latin. (5) His account is wholly reliable (cf. Eusebius Ecclesiastical History 3. 39. 15). This early evidence is confirmed by testimony from Justin Martyr (Dialogue 106. 3; ca. A.D. 160), the Anti-Marcionite Prologue to Mark (ca. A.D. 160–180), Irenaeus (Against Heresies 3. 1. 1–2; ca. A.D. 180), Tertullian (Against Marcion 4. 5; ca. A.D. 200), and the writings of Clement of Alexandria (ca. A.D. 195) and Origen (ca. A.D. 230), both cited by Eusebius (Ecclesiastical History 2. 15. 2; 6. 14. 6; 6. 25. 5). Thus the external evidence for Marcan authorship is early and is derived from various centers of early Christianity: Alexandria, Asia Minor, Rome. Though not explicitly stated, most interpreters assume that the Mark mentioned by the church fathers is the same person as the “John (Hebrew name), also called Mark” (Latin name) referred to 10 times in the New Testament (Acts 12:12, 25; 13:5, 13; 15:37, 39; Col. 4:10; 2 Tim. 4:11; Phile. 24; 1 Peter 5:13). Objections raised against this identification are not convincing. No evidence exists for “another” Mark who had close connections with Peter nor is it necessary to suggest an “unknown” Mark in light of the New Testament data. Internal evidence, though not explicit, is compatible with the historical testimony of the early church. It reveals the following information: (1) Mark was familiar with the geography of Palestine, especially Jerusalem (cf. Mark 5:1; 6:53; 8:10; 11:1; 13:3). (2) He apparently knew Aramaic, the common language of Palestine (cf. 5:41; 7:11, 34; 14:36). (3) He understood Jewish institutions and customs (cf. 1:21; 2:14, 16, 18; 7:2–4). Several features also point to the author’s connection with Peter: (a) the vividness and unusual detail of the narratives, that suggest that they were derived from the reminiscences of an “inner-circle” apostolic eyewitness such as Peter (cf 1:16–20, 29–31, 35–38; 5:21–24, 35–43; 6:39, 53–54; 9:14–15; 10:32, 46; 14:32–42); (b) the author’s use of Peter’s words and deeds (cf. 8:29, 32–33; 9:5–6; 10:28–30; 14:29–31, 66–72); (c) the inclusion of the words “and Peter” in 16:7, which are unique to this Gospel; and (d) the striking similarity between the broad outline of this Gospel and Peter’s sermon in Caesarea (cf. Acts 10:34–43). In light of both external and internal evidence it is reasonable to affirm that the “John/Mark” in Acts and the Epistles authored this Gospel. He was a Jewish Christian who lived in Jerusalem with Mary his mother during the early days of the church. Nothing is known about his father. Their home was an early Christian meeting place (cf. Acts 12:12). Perhaps it was the location of Jesus’ last Passover meal (cf. comments on Mark 14:12–16). Mark was probably the “young man” who fled away naked after Jesus’ arrest in Gethsemane (cf. comments on 14:51–52). Peter’s calling him “my son” (cf. 1 Peter 5:13) may mean Mark became a Christian through Peter’s influence. During the church’s early days in Jerusalem (ca. A.D. 33–47) Mark no doubt became familiar with Peter’s preaching. Later he went to Antioch and accompanied Paul and Barnabas (Mark’s cousin; cf. Col. 4:10), as far as Perga on their first missionary journey (cf. Acts 12:25; 13:5, 13; ca. A.D. 48–49). For an unstated reason he returned home to Jerusalem. Because of this desertion Paul refused to take him on his second journey. Instead Mark served with Barnabas on the island of Cyprus (cf. Acts 15:36–39; ca. A.D. 50=?). Sometime later, perhaps by A.D. 57, he went to Rome. He was a fellow worker with Paul during Paul’s first Roman imprisonment (cf. Col. 4:10; Phile. 23–24; ca. A.D. 60–62). After Paul’s release Mark apparently remained in Rome and served with Peter on his arrival in “Babylon,” Peter’s code word for Rome (cf. 1 Peter 5:13; ca. A.D. 63–64). (Some, however, take Babylon to refer to the city on the Euphrates River; cf. comments on 1 Peter 5:13.) Probably because of severe persecution under Emperor Nero and Peter’s martyrdom, Mark left Rome for a time. Finally Paul, during his second imprisonment in Rome (ca. A.D. 67–68), requested Timothy who was in Ephesus to pick up Mark who was presumably somewhere in Asia Minor and bring him to Rome because Paul considered him useful in his ministry (cf. 2 Tim. 4:11)." (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 95–96)

Mk 1:10

The same word schidzw was used to describe the torn curtain at the crucifixion in all three synoptic gospels

Mk 1:17

Unlike a rabbi whose pupils sought him out, Jesus took the initiative and called His followers

Mk 1:22

Lk 4.32; Jn 10.27 (formation of the canon); Mt 7.29

Mk 1:24

Demons are more orthodox in their theology than liberal theologians

Mk 1:35

Is 30.15, solitude

Mk 1:40

Only twice does the Old Testament record that God cleansed a leper (Num. 12:10–15; 2 Kings 5:1–14); 1Jn 5.14, praying according to His will

Mk 1:44

If the priests declared the leper clean but rejected the One who cleansed him, their unbelief would be incriminating evidence against them.

Mk 2:1–12

We often approach God with a request for something vastly inferior to what He has in mind for us. So it was with the four men who lowered the paralytic through the roof, hoping that Jesus would heal his paralysis. Jesus’ response, “My son, your sins are forgiven” was not at all what they had in mind, and if He had left the matter there, it is likely that they would have considered their mission a failure. But this story teaches us that the healing of the paralytic’s inner spiritual condition was far more important than the healing of his outer physical condition. If we are more concerned with our temporal well being than with the quality of our relationship with our Creator, we will find ourselves substituting the peripheral for the essential (Ken Boa, Reflections)

Mk 2:7

In the Old Testament forgiveness of sins was never attributed to the Messiah

Mk 2:9

The irony is, to God, the easier is physical healing.

Mk 2:17

Those well, wise, righteous, and able to see are not ready to receive Christ (Jn 9.41, Jer 9.23, Mt 9.12, 1 Cor 3.18; Rev 3.17 )

Mk 2:18

"The Old Testament prescribed fasting for all Jews only on the annual Day of Atonement, as an act of repentance (Lev. 16:29), but the Pharisees promoted voluntary fasts on every Monday and Thursday (cf. Luke 18:12) as an act of piety" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 114.)

Mk 2:20

Mk 14.7, you will not always have Me

Mk 2:26

"Mark stated that David’s action occurred in the days of Abiathar the high priest, but the high priest was actually Abimelech, his father (1 Sam. 21:1). A plausible explanation is to render the introductory phrase: 'in the passage about Abiathar, the high priest' (cf. parallel phrase in Mark 12:26). This was a customary Jewish way of indicating the section of the Old Testament where a desired incident could be found. Abiathar became high priest shortly after Abimelech (1Sam 22.20) and proved more prominent than he, thus justifying the use of his name here" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 114.)

Mk 3:5

Jesus did no "work" here

Mk 4:8

Gen 26.12 ; Jn 15.2 and 5, fruit, more fruit, much fruit; Back then a yield of 10 to 1 was considered a fine crop

Mk 4:9

n.b.

Mk 4:25

James 1.23-24, responding to the light

Mk 4:26–29

This parable illustrates "growth under God’s initiative in the interim phase between the proclamation by Jesus (the lowly Sower) and His disciples and the ultimate manifestation of the kingdom by Jesus (the mighty Harvester)" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 121)

Mk 4:27

We still don't know how photosynthesis works

Mk 4:28

"by itself," without human agency

Mk 4:34

Lk 10.21

Mk 4:35

This section contains four miracles that clearly show Jesus’ sovereign authority over various hostile powers: a storm at sea (4:35–41); demon possession (5:1–20); incurable physical illness (5:25–34); and death (5:21–24, 35–43).

Mk 4:38

Though they called Him Teacher (Gr. for the Heb. Rabbi), they did not yet understand His teaching.

Mk 4:39

Jonah 1.4, God caused the storm

Mk 4:40

Mt 8.10, Jesus was hard pressed to find faith in Israel; If you are not afraid, then you don't understand the situation

Mk 4:41

Only God can control the wind and sea. Perhaps the disciples were expecting a human messiah sans deity.

Mk 5:2

Matthew mentioned demoniacs, whereas Mark and Luke focused attention on one, probably the worst case.

Mk 5:6

James 2.19, the demons shudder in the presence of God

Mk 5:9

The Latin word “Legion,” commonly known in Palestine, denoted a Roman army regiment of about 6,000 soldiers, though it probably also meant a very large number (cf. v. 15)

Mk 5:13

Gen 3.1 Job 1.12, God gave Satan permission to afflict Job; Lk 22.31, Satan desired to sift Peter; 1Cor 5.5, handed over to Satan

Mk 5:17–18

There are two kinds of people, those who seek God, and those who seek to avoid God (cf. v. 12); The demoniac wanted to go with Jesus, while others concerned about pigs wanted Jesus to leave

Mk 5:19

Since this man was a Gentile and his preaching activity was confined to a Gentile area where Jesus was not welcome, Jesus did not give His usual injunction to silence (cf. 1:44; 5:43; 7:36).

Mk 5:25

Lev 15.25

Mk 5:30

See also Mt 20.29-34; Henri Nouwen wrote of a now-famous conversation which helped him think about interruptions as something other than a bother. He writes, “While visiting the University of Notre Dame, where I had been a teacher for a few years, I met an older experienced professor who had spent most of his life there. And while we strolled over the beautiful campus, he said with a certain melancholy in his voice, "You know . . . my whole life I have been complaining that my work was constantly interrupted, until I discovered that my interruptions were my work"; Jesus used time to enhance relationships...we use time to accomplish results; Jesus had the ability to distinguish the touch of one who in faith expected deliverance from the inadvertent touch of those crowding against Him. There was, and still is, a great difference between the two; Jn 11.6, Jesus also waited until Lazarus died, so that He may be glorified (Jn 11.4; also see Jn 9.3 )

Mk 5:34

Mt 8.10, 9.2, 15.28; Mk 7.29, Lk 7.9; She was a living “dead” person for 12 years. Her restoration to wholeness of life anticipated the dramatic raising of Jairus’ daughter who died after living for 12 years; Jesus attributed her cure to her faith rather than the touch of His clothing

Mk 5:36

Like Jn 11.26, He encouraged the relative to believe

Mk 5:43

Her body had been resuscitated, returned to natural life, but was still subject to death, and needed to be sustained by food. This contrasts with a resurrected body (cf. 1 Cor. 15:35–57).

Mk 6:3

See Jn 8.41, where the Jews accused Jesus of being a bastard; The phrase 'Mary’s Son' was ... derogatory since a man was not described as his mother’s son in Jewish usage even if she was a widow, except by insult (cf. Jud. 11:1–2; John 8:41; 9:29). Their words, calculated insults, also suggested they knew there was something unusual about Jesus’ birth" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 126)

Mk 6:4

"So far as is known, He never returned to Nazareth. The people of Nazareth represent Israel’s blindness. Their refusal to believe in Jesus pictured what the disciples would soon experience (cf. 6:7–13) and what Mark’s readers (then and now) would experience in the advance of the gospel" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 127)

Mk 6:7

Jesus’ relationship with His disciples preceded His assignment to them. Discipleship is being before doing, maturity before ministry, character before career. (Neil Anderson)

Mk 6:31

Is 30.15, solitude; it takes a still pond to make a clear reflection--it takes a still mind to achieve clarity

Mk 6:48

Fourth watch: between 3 and 6 a.m. He wished to pass by them to show them His deity (Ex 33.19 LXX, pass by; Job 9.8 LXX, walk on sea)

Mk 6:50

"I am" (ego eimi); Mt 14.27 ; Jn 6.20

Mk 7:6–7

Jesus quotes from Is 29.13, almost verbatim

Mk 7:8–9

Mt 15.3-6 ; "We read in the Mishnah (Sanh. 11. 3), literally, as follows: “It is more punishable to act against the words of the Scribes than against those of Scripture. If a man were to say, ‘There is no such thing as “tephillin,” ’ in order thereby to act contrary to the words of Scripture, he is not to be treated as a rebel. But if he should say, ‘There are five divisions in the prayer-fillets’ (instead of four in those for the forehead, as the Rabbis taught), in order to add to the words of the Scribes, he is guilty" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 223); the Talmud is like rules of golf: at one time it was just 1. Play the course as you find it, and 2. Play the ball where is lies; Notice in Ex 24.3-4, Moses wrote down all the words of the Lord...there was no mention of an oral tradition; On the Oral Law, Josephus notes that they "handed down to the people certain regulations from the ancestral succession and not recorded in the laws of Moses" (Antiquities 13.10.6).

Mk 7:19

Rom 14.2-3; Acts 10 and Peter

Mk 7:21–23

Mt 15.19; Jer 17.9; Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 6.)

Mk 7:27

Mt 10.5-6; Acts 1.8, The sequence of places where the apostles would witness manifests the order in which the Gospel would be preached (i.e., the Jews first and then the Gentiles); Rom 1.16, to the Jew first; Jesus’ statement to the Syrophoenician woman indicated that the Jewish nation was Jesus’ primary target for evangelism during His earthly ministry. Notice, she was not offended by the reference to "dogs."

“In the Orient dogs have no owners but run wild and serve as scavengers for all garbage and offal.... It is an entirely different conception when Jesus speaks of ‘little pet dogs’ in referring to the Gentiles. These have owners who keep them even in the house and feed them by throwing them bits from the table...All that Jesus does is to ask the disciples and the woman to accept the divine plan that Jesus must work out his mission among the Jews.... Any share of Gentile individuals in any of these blessings can only be incidental during Jesus’ ministry in Israel” (Lenski, R.C.H. (1961), The Interpretation of Mark’s Gospel (Minneapolis, MN: Augsburg), pp. 304-305).

Mk 7:29 faith

Mt 8.10, 9.2, 15.28; Mk 5.34, Mk 7.29, Lk 7.9; "This miracle is recorded only by Mark. It concludes a narrative cycle, 6:32–7:37, with the people’s confession about Jesus (7:37). This event prefigured the opening of the disciples’ 'ears' (cf. 8:18, 27–30). A second narrative cycle begins in 8:1 and climaxes in the disciples’ confession (8:27–30)" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 136.)

Mk 7:35

This miracle is recorded only by Mark; Defective speech usually results from defective hearing, both physically and spiritually

Mk 8:11

In the Old Testament a “sign” was not so much a demonstration of power as an evidence that an utterance or action was authentic and trustworthy (cf. TDNT, s.v. “sēmeion,” 7:210–6, 234–6).

Mk 8:12

Mt 7.6; Mt 13.58, Jesus would not perform many miracles where there was unbelief

Mk 8:24

The man was no longer totally blind, but his sight was still poor. How like him were the disciples. (Mk 9.32); also see Jn 4, where the woman at the well slowly grasps the person of Jesus Christ (v. 9 He's a Jew, v.12 He's greater than Jacob, v. 19 He's a prophet, v. 29 He's the Messiah); Mk 5.8, did Jesus have a hard time casting out a demon?

Mk 8:25

God opens eyes; Jn 9.6-7, 2K 6.20, Gen 21.19; Ps 146.8; Mt 9.30; Mt 20.33; Lk 24.31; Acts 26.18

Mk 8:28–29

Like Jn 1.20-21, JB, Elijah, prophet, Christ

Mk 8:29

Turning point of the book. Up to now, the question was "Who is He?" Now it is "What is His mission, and what does it mean to follow Him?"

Mk 8:31

Mt 26.39, Jesus made sure He "must suffer"; "This title (Son of Man) especially suited Jesus’ total mission. It was free of political connotations, thus preventing false expectations. Yet it was sufficiently ambiguous (like a parable) to preserve the balance between concealment and disclosure in Jesus’ life and mission (cf. 4:11–12). It combined the elements of suffering and glory in a way no other designation could. It served to define His unique role as Messiah" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 140)

Mk 8:33

Col 3.2

Mk 8:34

Self denial, not self-fulfillment/actualization/esteem/realization; This "figure was appropriate in Roman-occupied Palestine. It brought to mind the sight of a condemned man who was forced to demonstrate his submission to Rome by carrying part of his cross through the city to his place of execution. Thus “to take up one’s cross” was to demonstrate publicly one’s submission/obedience to the authority against which he had previously rebelled." (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 141)

Mk 8:35

Jer 38.2 ; Jn 12.25 ; "It was a glorious thing [for the Jews] to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior" (Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987))

Mk 8:36 soul

Rev 12.11 ; Ps 90.17, Establish the work of our hands, but not on earth; "He is no fool to give what he cannot keep to gain what he cannot lose."-- Jim Eliot; "He who seeks anything but God alone and the salvation of his soul will find only trouble and grief, and he who does not try to become the least, the servant of all, cannot remain at peace for long. You have come to serve, not to rule" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 29); "How foolish and faithless of heart are those who are so engrossed in earthly things as to relish nothing but what is carnal! Miserable men indeed, for in the end they will see to their sorrow how cheap and worthless was the thing they loved" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 44); Ps 49.7-9, the redemption of your soul is costly

From C.S. Lewis, The Great Divorce, p. 31:

"My friend," said the Spirit. "Don't you know?"

"Know what?"

"That you and I are already completely forgotten on the Earth?"

"Eh? What's that?" exclaimed the Ghost, disengaging its arm. "Do you mean those damned Neo- Regionalists have won after all?"

"Lord love you, yes!" said the Spirit, once more shaking and shining with laughter. "You couldn't get five pounds for any picture of mine or even of yours in Europe or America to-day. We're dead out of fashion."

"I must be off at once," said the Ghost. "Let me go! Damn it all, one has one's duty to the future of Art. I must go back to my friends. I must write an article. There must be a manifesto. We must start a periodical. We must have publicity. Let me go. This is beyond a joke!"

You will give your life in exchange for something. Make sure it is the pearl of great price (Mt 13.45-46)

Longshoreman philosopher Eric Hoffer wrote, "We are warned not to waste time, but we are brought up to waste our lives." (Boa, Conformed)

What will you take under your arm to the ultimate show-and-tell?

Write your obituary now, and see if it plays out well in Heaven.

Jer 2.8-11; Is 48.17: let God define profit; Lk 9.25; Dan 3.28, yielded up their bodies so as not to serve or worship any god except their own God

Mk 9:2

The “high mountain” was an appropriate site in view of God’s previous self-disclosure to Moses and Elijah on Mount Sinai (Horeb; cf. Ex. 24:12–18; 1 Kings 19:8–18); “Transfigured” (metemorphōthē, cf. Eng. “metamorphosis”) means “to be changed into another form,” not merely a change in outward appearance (cf. Rom. 12:2; 2 Cor. 3:18).

Mk 9:7

Dt 18.15, "you shall listen to Him"

Mk 9:18

The father’s appeal to the disciples to exorcise the demon was legitimate because Jesus had given them authority over evil spirits (cf. 6:7).

Mk 9:23

"If You can" demonstrated that the point was not His ability to heal the boy but the father’s ability to trust in God who can do what is humanly impossible (cf. 10:27).

Mk 9:24

Tozer, The Pursuit of God: "To have found God and still to pursue Him is the soul's paradox of love"; Rom 7.18 ; Mustard seed faith, Lk 17.6

Mk 9:29

The disciples had failed because they had not prayerfully depended on God’s power.

Mk 9:32

Mk 8.24, two-stage healing

Mk 9:35

The world tells us to be first, but the Word tells us that the last will be first. “If anyone wants to be first, he shall be last of all, and servant of all. . . . whoever wishes to become great among you shall be your servant” (Mark 10:43). We are often tempted to be first, because the quest for success and greatness in the sight of men naturally draws us with greater force than the willingness to abandon earthly plaudits for heavenly gain. (Ken Boa, Reflections); Isaiah 14.13-14, Satan said "I will." Lk 22.42, Jesus said "Thy will."

"Jesus has always many who love His heavenly kingdom, but few who bear His cross. He has many who desire consolation, but few who care for trial. He finds many to share His table, but few to take part in His fasting. All desire to be happy with Him; few wish to suffer anything for Him. Many follow Him to the breaking of bread, but few to the drinking of the chalice of His passion. Many revere His miracles; few approach the shame of the Cross. Many love Him as long as they encounter no hardship; many praise and bless Him as long as they receive some comfort from Him. But if Jesus hides Himself and leaves them for a while, they fall either into complaints or into deep dejection. Those, on the contrary, who love Him for His own sake and not for any comfort of their own, bless Him in all trial and anguish of heart as well as in the bliss of consolation. Even if He should never give them consolation, yet they would continue to praise Him and wish always to give Him thanks. What power there is in pure love for Jesus—love that is flee from all self-interest and self-love!" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 85)

Mk 10:2

"The strict view of Rabbi Shammai allowed divorce only if a wife were guilty of immorality; the lenient view of Rabbi Hillel allowed a husband to divorce his wife for almost any reason (cf. Mishnah Gittin 9. 10)... In ancient Israel adultery was punishable by death, usually stoning (cf. Lev. 20:10; Deut. 22:22–25), when guilt was clearly established (cf. Num. 5:11–31). By Jesus’ time (ca. A.D. 30) the death penalty was dropped (cf. Matt. 1:19–20; TDNT, s.v. “moicheuō,” 4:730–5), but Rabbinic law compelled a husband to divorce an adulterous wife (cf. Mishnah Sotah 1. 4–5; Gittin 4. 7)" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 148–149)

Mk 10:15

1Cor 13.11, difference between "child-like" and "childish"

Mk 10:18

Rom 3.10-12 , there is none who does good; forces his hand, like Jn 10.34

Mk 10:25

Must be a literal needle and literal camel, since in v. 27 Jesus describes this as impossible

Mk 10:29–30

Lk 14.26, cost of discipleship (ROI)

Mk 10:39

"His prediction was fulfilled: James was the first apostle to be martyred (cf. Acts 12:2), whereas John, who endured many years of persecution and exile, was the last apostle to die (cf. John 21:20-23; Rev. 1:9)" (John F. Walvoord et al., The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Mk 10:38–39).

Mk 11:7

"Jesus’ riding into the city on a young donkey was a sign of peace. He did not ride a war horse or carry a sword or wear a crown. Nor did He ride in a wheeled vehicle, as did many kings. His manner of entry fulfilled Zechariah’s prophecy which contrasted Jesus’ coming (Zech. 9:9) with the coming of Alexander the Great (Zech. 9:1-8)" (John F. Walvoord et al., The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Jn 12:14–15); contrast Rev 19.11-16

Mk 11:12–14

Did Jesus curse the fig tree before or after He cleansed the temple (cp. Mt 21:12–19 and Mk 11:12–14, 20–24)? A close examination of Mark’s account shows that Christ made two trips to the temple. Mark 11:11 says He entered the temple area on Sunday, but no mention is made of proclamations against the Jews and the temple. Verse 12 describes the events of the next day when the fig tree was cursed and the temple was cleansed. Matthew’s account simply telescopes these two days into one. Such summarizing of events is certainly acceptable on the part of a historian.

Mk 11:15–17

Neh 13.8-9, Nehemiah did the same when reforming Temple operations

Mk 11:15

Dt 14.24-26; Nu 2

Mk 11:32 Afraid of others

1 Sam 15.24; Mt 14.5, 21.26 , 21.46; Mk 12.12 ; Lk 20.19, 22.2; John 7.13, 9.22, 12.42, 19.38, 20.19

Mk 12:6

Heb 1.1-2, in the last days God spoke to us in His Son, the heir

Mk 12:7

Jn 11.48, if we let Him live, the Romans will take away our place

Mk 12:9

Mt 13.10-17, God turns to others

Mk 12:15

Jesus didn't have buildings (Lk 9.58), a budget, or a body count (Mt 26.31)...the litmus test for successful pastors.

Mk 12:25

Double whammy, since the Sadducees did not believe in the resurrection or angels

Mk 12:28

Acts 23.9, Paul used the same strategy

Mk 12:30

Inside out (Acts 1.8) ; Intellect, Emotions, and Will

Mk 12:40

Lk 18.11-12, long prayers; Mt 6.7 ; Ecc 5.2, let your words be few; James 3.1, teachers will be held accountable

Mk 12:42

This coin (Widow's Mite) is a bronze coin issued by King Alexander Jannaeus, the Great Grand Nephew of Judah Maccabee and the Jewish leader of the Holy Land from 103-76 BCE (Jannaeus wiped out the population at Gaza, then crucified 800 of his opponents; he expanded Israel to its greatest extent before handing over power to his wife--Salome Alexander, the only Jewish queen). It is this type of coin that circulated in the Holy Land during Jesus' life. The two dominant symbols that are found on the coin are an anchor and a star with 8 rays. The anchor was adopted from the Seleucids, who used it to symbolize their naval strength. Anchors are depicted upside down, as they would be seen hung on the side of a boat ready for use. The star symbolizes heaven. The diadem symbolizes royalty; “a man there was, though some did count him mad, the more he cast away the more he had.” (John Bunyon, Pilgrim's Progress)

Mk 12:43

Francis Shafer: No Little People, No Little Places; the Divine Equalizer in rewards is faithfulness to opportunity.

Mk 13:6

Mt 24.5 ; Lk 21.8 ; Simon bar Kokhba (d. 135), the commander in the second Jewish-Roman war, was regarded by many Jews as the Messiah, a heroic figure who would restore Israel (although Jewish Christians hailed Jesus as the Messiah and did not support Bar Kokhba, they were barred from Jerusalem along with the rest of the Jews. The war and its aftermath helped differentiate Christianity as a religion distinct from Judaism). There have been dozens who have claimed to be Messiah over the centuries (Jewish, Christian, and Muslim)

Mk 13:20

2nd class conditional

Mk 13:26

Dan 7.13

Mk 14:7

Mk 2.20, you will not always have Me

Mk 14:13

Normally, a woman would be seen carrying a pitcher of water

Mk 14:27

Mk 14.50, they all left Him and fled

Mk 14:35–36

Heb 12.1, endured and despised the cross; see also Heb 2.9

Mk 14.27, Jesus predicted this would happen

Mk 14:62

Dan 7.13 ; Ex 3.14 ; Ps 110.1

Mk 15:19

Phil 2.10, they will bow to Him in reverence some day

Mk 15:34

In Les Miserables, Jean Valjean was caught stealing from the Bishop. The police (and later, Javert) brought him back to the bishop with the stolen items. The Bishop told the officers he had given Jean the items (mercy), and then told Jean he forgot to take the candle holders (grace), all while thanking the officers for doing their duty (justice). These three were at the cross when Jesus was crucified.

Mk 15:37

Jesus gave His life for us, so He could give His life to us, so He could live His life through us

Mk 15:46

Lk 2.1, Mary wrapped his body in cloths and laid Him in a manger

Mk 16:9

Throughout Mark:

Perfect-4%

Aorist-45%

Present-33.8%

Future-6.4%

Imperfect-10.3%

Pluperfect-0.4%

Mark 16.9-20:

Aorist-55.1%

Pluperfect-3.1%

Present-18.9%

Perfect-3.1%

Future-19.7%

Mk 16:15

Share Jesus without Fear (Bill Fey):

1. Do you have any kind of spiritual beliefs?

2. To you, who is Jesus?

3. Do you think there is a heaven or a hell?

4. If you died tonight, where would you go?

5. By the way, if what you were believing is not true, would you want to know?

Mk 16:16

"A single Greek article governs both substantival participles, linking them together in describing the inward, efficacious reception of the gospel by faith (believing) and the outward, public expression of that faith in water baptism. Though the New Testament writers generally assume that under normal circumstances each believer will be baptized, 16:16 does not mean that baptism is a necessary requirement for personal salvation. The second half of the verse indicates by contrast that one who does not believe the gospel will be condemned by God (implied) in the day of final judgment (cf. 9:43–48). The basis for condemnation is unbelief, not the lack of any ritual observance" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 195–196)

Lk 1:1 Luke

AAInd3S hupostrephw (upestrepsen) is only found in Luke-Acts (6X)

AAInd2S apostellw (apesteilas; 7X) only occurs in John, but AAInd3P exapostellw (exapesteilan; 5X) only occurs in Luke-Acts

Only Luke-Acts uses PAO3S of eimi, εἰμί (eih, εἴη; 11x) (except for John 13.24) and FMInd2S of eimi, εἰμί (esh, ἔσῃ; 6x) (except for Eph 6.3 and 1 Tim 4.6)

Only Luke uses IAInd2P legw, λέγω (elegete, ἐλέγετε, Luke 17.6) and PAImperative2S legw, λέγω (lege, λέγε, Acts 22.7)

ὑποστρέφω only found three times outside Luke-Acts (out of a total of 35)

"Among the regular Temple officials there was a medical man, whose duty it was to attend to the priesthood who, from ministering barefoot, must have been specially liable to certain diseases. The Rabbis ordained that every town must have at least one physician, who was also to be qualified to practise surgery, or else a physician and a surgeon. Some of the Rabbis themselves engaged in medical pursuits: and, in theory at least, every practitioner ought to have had their licence." (Edersheim, Sketches of Jewish Social Life, 165)

"In Luke, Christ is set forth as the Son of Man, as connected with but contrasted from the sons of men, and everything in the narrative serves to bring this out. This explains why the third Gospel traces His genealogy back to Adam, the first man, (instead of to Abraham only, as in Matthew), why as the perfect Man He is seen here so frequently in prayer, and why the angels are seen ministering to Him, instead of commanded by Him as they are in Matthew." (Arthur Walkington Pink, Why Four Gospels? (Swengel, PA: Bible Truth Depot, 1921), Introduction)

Lk-Acts makes up over 25% of the NT by words

Luke-Acts likes to use the 4th Class Conditional clause

Lk 1:1 Authorship

"The two books attributed to Luke (Luke and Acts) make up about 28 percent of the Greek New Testament. Luke is not mentioned by name in either book. The only places where his name occurs in the New Testament are in Colossians 4:14; 2 Timothy 4:11; and Philemon 24. Luke also referred to himself directly in the “we” sections of Acts (16:10–17; 20:5–21:18; 27:1–28:16). Luke must have been a Gentile for Paul differentiates him from the Jews (Col. 4:10–14). Paul wrote that, of his fellow-workers, Aristarchus, Mark, and John were the only ones who were Jews. The others (Epaphras, Luke, and Demas) were therefore probably Gentiles. Paul referred to Luke as a physician (Col. 4:14), a fact which many try to corroborate from passages in Luke and Acts. Until modern times church tradition uniformly has held Luke to be the author of Luke and Acts. According to tradition Luke was from Antioch, but it is impossible to verify this claim." (John A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J.F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 198–199)

Lk 1:6

2Tim 2.21, prepared themselves for the Master's use; Mt 25.1-13, the prudent took oil for their lamps

Lk 1:9

Ex 30.20, God told Moses how this was done; 1Chr 24.7-18, 24 groups of priests, on duty twice per year for a week at a time; 24 courses for Priests meant that the same one would not be working during the high holy days each time

Lk 1:17

Mt 11.14 and Mt 17.12, had they received JB, he would have been Elijah that was to come

Lk 1:20

Mary did believe (vss. 38 and 45); Lev 10.3 and Nu 20.12, Moses and Aaron's sons did not regard God as holy in the sight of the people and were punished (Lk 12.48)

Lk 1:30

2Tim 2.21, prepared herself for the Master's use

Lk 1:37

Gen 18.14; multiplication of problems when God is added to the equation: 2x3x6x8x0=0

Lk 1:43

Elizabeth is here recognizing the Deity of Mary’s son. This revelation could only come by the Holy Spirit.

Lk 1:45

She was probably thinking of her own husband here, who did not believe (v. 20)

Lk 1:46–55

1Sam 2.1-10, Hannah's song

Lk 1:48–53

1Cor 1.26-31

Lk 1:74

Exod 3.18, rescued from Egypt to serve the Lord

Lk 1:80

Like Jesus, Lk 2.40 and Lk 2.52; Samuel, 1Sam 2.26

Lk 2:1

"Although the most powerful individual in the Roman Empire, Augustus wished to embody the spirit of Republican virtue and norms. He also wanted to relate to and connect with the concerns of the plebs and lay people. He achieved this through various means of generosity and a cutting back of lavish excess. In the year 29 BC, Augustus paid 400 sesterces each to 250,000 citizens, 1,000 sesterces each to 120,000 veterans in the colonies, and spent 700 million sesterces in purchasing land for his soldiers to settle upon. He also restored 82 different temples to display his care for the Roman pantheon of deities. In 28 BC, he melted down 80 silver statues erected in his likeness and in honor of him, an attempt of his to appear frugal and modest" (Wikipedia on Octavian)

Lk 2:2

Problems about the census at the time of our Lord’s birth have been resolved by the findings of important papyrus documents. These documents were found in Egypt inside sacred, embalmed crocodiles. The documents were the Jewish priestly writings that were written immediately before, during, and just after New Testament times. The excavators Granfell and Hunt reported that their evidence showed that this was the first census (poll tax—enrollment) that took place in the time of Quirinius. (Another inscription has shown that Quirinius was in Syria twice—first as a military leader at a time of civil unrest, and later as Governor of Syria.) The census was probably delayed in Palestine because of that civil unrest; "Perhaps a better solution is to take 'first' to mean 'before,' as it does, for example, in John 15:18. Luke 2:2 would then read, 'this was the census that took place before Quirinius was governor of Syria' (i.e., before A.D. 6)" (John A. Martin, “Luke,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 207–208.)

Lk 2:7

Mk 15.46, Joseph wrapped his body in a linen cloth and laid him in a tomb; Annas was buried in a manger (near Silwah)

Lk 2:8–16

Jn 20.14-18, Mary reacted the same way; God loves to reserve His best news for the lowly (1Cor 1.27)

Trinitarian verse

Ezek 37.19, the Northern tribes will reunite with the Southern tribes (see also James 1.1 and Ezra 1.2-3)

Lk 2:40

Like JB, Lk 1.80; Lk 2.52; Samuel, 1Sam 2.26

Lk 2:41–52

In Jerusalem, during the Passover, missing for three days, going about His Father's business

Lk 2:52

Prov 3.3-4 ; Prov 16.7, when a man's ways please the Lord, he makes even his enemies to be at peace with him; Samuel, 1Sam 2.26; JB, Lk 1.80

Lk 3:23

"as was supposed"=virgin birth; Luke never said that Joseph was the son of Heli in the Greek, thus, Luke’s genealogy is Mary’s—with Joseph’s name listed due to inheritance laws—and Matthew’s genealogy is Joseph’s.

Lk 3:27

"Matthew traced Joseph’s line from Jeconiah through the latter’s son Shealtiel and grandson Zerubbabel (Matt. 1:12). Luke (3:27) also refers to Shealtiel, the father of Zerubbabel, in Mary’s line. Does Luke’s account, then, mean that Jesus was a physical descendant of Jeconiah, after all? No, because Luke’s Shealtiel and Zerubbabel were probably different persons from those two in Matthew. In Luke Shealtiel was the son of Neri, but Matthew’s Shealtiel was the son of Jeconiah" (Louis A. Barbieri, Jr., Matthew, ed. J. F. Walvoord and R. B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 18)

Lk 3:31

Luke traced the genealogy back through Nathan, skipping Jeconiah (Mt 1.11) and the curse (Jer 22.30); Jesus physical right to the throne, through Mary (although, this view has some problems); Luke traced David’s line through Nathan, whereas Matthew traced it through Solomon.

Lk 4:3

1st class conditional sentence

Lk 4:14

Jesus returned in the power of the Spirit, because (v.1) He was full of the Spirit and was led by the Spirit.

Lk 4:16

Acts 17.2, like Paul

Lk 4:18–19

Is 61.1-3 ; Lamb here, but Lion later

Lk 4:27

And it all started when a little Jewish girl was taken captive by the Arameans (2K 5.2)

Lk 4:32

Jn 10.27, formation of the canon (Mk 1.22; Mt 7.29 )

Lk 5:4

Jn 21.6

Lk 5:8

Others who recognized God’s holiness: Isaiah, Is 6.5; Centurion, Mt 8.8; Job, Job 40.4, 42.5-6; Adam and Eve, Gen 3.8

Lk 5:11

The "Inner Circle" left everything and followed Him

Lk 5:17–26

We would be satisfied with the lesser (physical healing), God wants for us the greater (spiritual healing); "Only one intimately acquainted with the state of matters at the time would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judæa, as St. Luke markedly does on several occasions (Luke 5:17; Acts 1:8; 10:39)" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 73); 2K 3.17-18, the physical miracles are a "slight thing" in the sight of the Lord

Lk 5:27–32

AR 600-100, definition of leadership: influencing people by providing purpose, direction, and motivation, while

operating to accomplish the mission and improve the organization.

Lk 6:26

Lk 16.15, what is considered exalted among men is an abomination in the sight of God

Lk 6:27–29

individual vs. national, personal vs. corporate

Lk 6:35

God was kind to us, even when we were enemies of Him, Rom 2.4

Lk 6:38

2Chr 25.9, God is able to give you more than you can imagine; 2Chr 9.12, Solomon gave the queen of Sheba all her desire, more than what she had brought him; Mt 14.20, they were satisfied, with much left over; Ruth 2.14; Ps 23.5, my cup overflows

Lk 6:44

James 2.14-26, faith and works

Lk 6:45

Prov 4.23, watch over your heart

Lk 7:3–6

Here, the Centurion sent agents to accost Jesus. In Matthew 8.5, it was the Centurion himself who accosted Jesus. Based on Mt 11.2-3 and Ex 7.20-25 , the agent acts as if the subject were actually there.

Lk 7:4

They said he was worthy (axios), but he said he was not worthy (v. 7); Lk 15.19, the prodigal came to himself and realized he was not worthy to be called his father's son

Lk 7:9

Mt 8.10, 9.2, 15.28; Mk 5.34, Mk 7.29

Lk 7:13

He said the same in Lk 23.28, when some women were weeping over Him (on His way to crucifixion)

Lk 7:28

Jn 3.30 ; Lk 10.20 ; James 4.10 (JB humbled himself)

Lk 7:29

Mt 3.15, JB's baptism was fitting for them "to fulfill all righteousness (dikaosuna)"

Lk 7:39

2nd class conditional sentence

Lk 7:47

Mt 18.33; Mt 6.14-15

Lk 8:12

2Cor 4.4, the god of this age has blinded the minds of unbelievers

Lk 8:21

Lk 11.28

Lk 9:1

He just got through showing them these things in Lk 8

Lk 9:12–17

Elisha did the same in 2K 4.42-44

Lk 9:23

1Cor 15.31, "I die daily"; "Why, then, do you fear to take up the cross when through it you can win a kingdom? In the cross is salvation, in the cross is life, in the cross is protection from enemies, in the cross is infusion of heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is highest virtue, in the cross is perfect holiness. There is no salvation of soul nor hope of everlasting life but in the cross" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 87)

Lk 9:25

Mk 8.36

Lk 9:31

2Pet 1.15, Peter's exodus

Lk 9:51

Acts 20.22

Lk 9:54

Temptations of leaders (Henry Nouwen): be relevant, be spectacular, be powerful (Mt 4.3-9) ; Jn 4.4, the Jews would go out of their way to avoid Samaria

Lk 9:57–62

Dt 20.5-8, Moses told the people who had just built a home, planted a vineyard, and got married they were exempt from war; Mt 19.29, Jesus told those more interested in homes, land, and families they were not fit to be His disciples

Lk 9:58

Jesus didn't have buildings, a budget (Mk 12.15), or a body count (Mt 26.31)...the litmus test for successful pastors.

Lk 9:62

Phil 3.13 ; Ecc 7.10; Is 43.18-19, don't look back

Lk 10:12–14

Surrounding nations were more righteous than Israel, Mt 11.21-24, Ezek 16.51-52; also see Titus 3.5, Dt 9.4-6, and Ezek 36.32

Lk 10:16

Jn 3.30; 1Jn 2.23; Is 29.13

Lk 10:20

Jn 3.30 ; Lk 7.28 ; Acts 5.41, rejoice that you are counted worthy to suffer shame for His name (see also Mt 5.12); Lk 11.28, more blessed are those who hear the Word and observe it; 1Sam 16.7; 2Cor 4.18

Lk 10:21

Mk 4.34 ; Mt 16.17; Lk 24.45; Trinitarian passage

"Some believe and some do not; some are morally receptive and some are not; some have spiritual capacity and some have not. It is to those who do and are and have that the Bible is addressed. Those who do not and are not and have not will read it in vain." (Why People Find the Bible Difficult, by A. W. Tozer, Chapter 6; Camp Hill, Penn: Christian Publications, 1966)

Lk 10:22

In Jn 6.65, only those to whom the Father has given access can come to Jesus; here (and Mt 11.27; Jn 14.6) , only those to whom Jesus gives access can come to the Father

Lk 10:24

Heb 11.13

Lk 10:27

2K 23.25, Josiah did this; Prayer of St. Richard of Chichester (1197-1253): "Thanks be to Thee, O Lord Jesus Christ, for all the benefits which Thou hast given us; for all the pains and insults which Thou hast borne for us. O most merciful redeemer, friend and brother, may we know Thee more clearly, love Thee more dearly, and follow Thee more nearly; for Thine own sake."

Lk 10:30

Note Pss 120-134, Songs of Ascents, where the people go up to Jerusalem

Lk 10:31

"The darkest places in hell are reserved for those who maintain their neutrality in times of moral crisis" (Dante Alighieri)

Lk 10:33

"The wine for use in the Temple was brought exclusively from Judæa, not only because it was better, but because the transport through Samaria would have rendered it defiled" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 70-71)

Lk 10:37

“People are generally better persuaded by the reasons which they have themselves discovered than by those which have come into the minds of others” (Pascal’s Pensées, 10) (from Boa, Faith, 555)

Lk 10:38

"It is so much easier to reduce spirituality to a set of overt activities than to cultivate a right heart toward God. God is far more interested in relationship than in ritual, in character than in commotion, in being than in doing. Grace teaches us that the most important thing about us is not what we do but who and whose we are in Christ. Being is more fundamental than doing; the better we grasp our identity in Christ, the more our actions will reflect Christlike character." (Boa, Reflections)

"Very many great saints avoided the company of men wherever possible and chose to serve God in retirement. “As often as I have been among men,” said one writer, “I have returned less a man.” We often find this to be true when we take part in long conversations. It is easier to be silent altogether than not to speak too much. To stay at home is easier than to be sufficiently on guard while away. Anyone, then, who aims to live the inner and spiritual life must go apart, with Jesus, from the crowd" (Thomas a` Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 36)

"The greatest competitor of true devotion to Jesus is the service we do for Him. It is easier to serve than to pour out our lives completely for Him. The goal of the call of God is His satisfaction, not simply that we should do something for Him. We are not sent to do battle for God, but to be used by God in His battles. Are we more devoted to service than we are to Jesus Christ Himself?" (Oswald Chambers)

For many, greater service leads to deeper devotion, when actually it's the other way around.

Lk 10:40

A desert is a place which gives out more than it takes in

Lk 10:41–42

Ps 46.10 ; Is 30.15 ; Mt 13.46 ; intimacy leads to activity, not the other way around; Curly in "City Slickers": The secret of life is that one thing"

Lk 11:8

Lk 18.1-8

Lk 11:24–26

Lk 17.11-19 ; what happens when you try to reform your life without the Spirit of God; 2 Pet 2.20 ; They had just confused the power of the Spirit with the power of Satan

Lk 11:28

Lk 10.20, rejoice that your names are recorded in heaven; Lk 8.21; 2Cor 4.18; 1Sam 16.7

Lk 11:43

Here, love is agapaw

Lk 11:46

"Weigh down" is same word as "heavy-laden" in Mt 11.28

Lk 11:52

James 3.1, teachers incur a stricter judgment

Lk 12:13

Dad told me you never know your family until you divide an inheritance with them; "Where there's a will, there's family"

Lk 12:15

"Life is what happens to you while you are busy making other plans" (John Lennon); the civil religion of America worships the god of progress and inspires us to compete, achieve, and win for the sake of competing, achieving, and winning; Heb 10.34, the writer of Hebrews commends the readers on their joyful acceptance of the seizure of their property, knowing they have something better waiting for them

Lk 12:18–19

Spend time on marriage preparation, not the wedding; "As believers in Jesus, it is arrogant to suppose that we can ignore God’s intentions for our lives and it is foolish to think that we can find security or solve our problems by redoubling our efforts...The underlying issue in Scripture is whether we will pursue our own plans or God’s plans; whether we will attempt to control our lives and welfare or look to our heavenly Father for every good thing; whether we will trust our labor or trust our Lord" (Ken Boa); but we are supposed to gather enough to get us through to the following harvest (Prov 6.6-8) ; Ex 16.20, hoarding manna; also see Mt 6.26, where God provides for the birds, which neither sow, reap, nor gather

Lk 12:19

His ease was based, not upon dependence on the Lord, but himself (Mt 11.28) ; his high wall was in his own imagination (Prov 18.11); better peace from a relationship with God than peace from possessions (Phil 4.6)

Lk 12:20

Ecc 2.18-19 ; Ps 49.17, you can't take it with you

Lk 12:21

Ecc 5.13, riches being hoarded by their owner to his hurt; we plan for vacations, but fail to plan for our biggest trip

Lk 12:35–48

Is 40.31

Lk 12:47–48

Jn 15.22 ; Heb 10.26; Lev 4, the sin offering was to atone and provide forgiveness for specific unintentional or non-defiant sins (James 3.1); Lk 20.46, greater condemnation

Lk 12:48

Matt 13:12; Mark 4:25; Luke 8:18; John 15:2; Lk 16.10-12 ; Mt 25.29 ; Jn 20.29, Jesus made a distinction between those who have seen and believed, and those who have not seen and believed (He probably expected more from Thomas); also see Jn 19.11, Ezek 8.6, and Mt 11.20-24; Lev 10.3 and Nu 20.12, Moses and Aaron's sons did not regard God as holy in the sight of the people and were punished

Lk 12:51–53

Lk 14.26, your love for God will make it look as though you hated even family

Lk 13:32

Ex 19.10-11; cf. Es. 4:16 with Es. 5:1

Lk 13:34

thelw for both God and Jerusalem

Lk 14:7–11

Prov 25.6-7 says the same thing

Lk 14:18–20

Mt 7.6, do not give what is holy to dogs

Lk 14:18–19

Mt 13.7; Dt 8.12-14

Lk 14:20

1Cor 7.33, those who are married are concerned how they may please their spouse

Lk 14:26

Ex 32.27; The gospels illustrate three levels of discipleship: Sonship (the Curious; Christ is Present in their lives, but His Lordship is rejected), Fellowship (the Convinced; Christ is Prominent in their lives, but in other areas they still "control" the wheel), and Lordship (the Committed; Christ is Preeminent in their lives, relegating all areas of their lives to His rule and authority); Furthermore, as church-goers, we are the Compartmentalizers (Sundays only), the Committed to the organization (serves the church, not God), and the Committed to the organism (serving God via the church). A committed disciple is one who has genuine affection and love for the Savior and is obedient to His word (Ken Boa); Hate: sunspots are actually several thousand degrees cooler than the 5,770 K surface of the Sun, and contain gases at temperature of 3000 to 4000 K. They are dark only by contrast with the much hotter solar surface. If you were to put a sunspot in the night sky, it would glow brighter than the Full Moon with a crimson-orange color. (NASA.gov); C.S. Lewis didn't want to visit the Dentist when he had a toothache, because the Dentist would start poking around his mouth to see what else needed attention (we are afraid to give over our life to God for fear He may make us do something contemptible to us; but would we do that to our children?; Dt 13.10-11, an extraordinary commitment to the Lord; 1Sam 2.29, Eli honored his own sons above God; Mt 10.37, loving family more than God; rewards of discipleship (ROI), Mk 10.29-30; Dt 21.21; Lk 12.51-53, Jesus came to divide

In the New Testament, disciples do not seek out Jesus; rather, they answer when He calls them

Ham and Eggs: one is involved, the other committed

Lk 15:1

Ps 139.7-12

Lk 15:7

Heavenly beings rejoice because they know what's at stake; Paul, 2Cor 12.4

Lk 15:11

A microcosm of the four acts of the Bible:

-Creation (family)

-Fall (left home)

-Redemption (came to his senses)

-Consummation (celebration)

We are in a sense the prodigal and the older son, but are called to be like the father.

Lk 15:14

lost it all (Jacob, Gen 32.22-23; Job, Job 2.6); God removed all options, except Himself

Lk 15:17–24

Remarkably similar to Gen 32.26-33.15

Lk 15:17–19

Perhaps his father was most pleased, not because he came home, but because he came to himself; We are one decision away from being back in the middle of God’s will; Turning Point (like Gettysburg, Bastogne, and El Alamein; Ps 73.17; Dan 3.18; Jn 6.68 ); Dan 4.36, my reason returned to me; Esther 4.16, "if I die, I die"; Lk 7.7, the centurion did not consider himself worthy to come to Jesus, and Jesus commended his faith; JB was not worthy, Jn 1.27 (but, we are worth much to Him, Lk 12.7 and 24-the doctrines of grace elevate us without inflating us, and humble us without debasing us); Mt 5.3 and Gen 32.26, recognizing your deficiency

Lk 15:20

Gen 3.9, God came looking for the first couple; Mt 18.13, rejoicing over the lost sheep; the father was looking for him, ran to him, and embraced him (unlike the culture of the day)

Lk 15:25

Mt 20.1-16 ; Jonah 4

Lk 15:29–30

Mt 20.11-12 ; Grace confuses our sense of fairness; 1Sam 30.22; like the Pharisees, "I have been serving you and I have never neglected a command (entole) of yours"; notice the other coins and sheep were not complaining

Lk 15:32

Jonah 4.9 , he had his priorities mixed up

Lk 16:1

Possibly referring to the preceding verses--like Job, we are not to serve God as spiritual mercenaries (in order to receive blessings), but rather because He is God and deserves to be served; once we understand this, our faith begins to grow (especially as God makes us wait longer for our reward/answered prayer); gratitude quickly turns to entitlement (Lk 17.11-19); we approach life from a perspective of deficiency rather than from a perspective of sufficiency.

Lk 16:2

2Cor 5.10, the Bema seat

Lk 16:8

James 3.15; 1Cor 2.6; worldly wisdom; unbelievers live better than their world view (as if there were morals when they say there are none), believers live worse than theirs (as if there were no morals when they know there are); Lk 18.6, the unrighteous judge

Lk 16:9

A Chiasmus; 1Tim 6.6-10, worldly wealth is not evil in itself, but it can be used for temporal purposes exclusively, which is not spiritually expedient; "Who will remember you when you are dead? Who will pray for you? Do now, beloved, what you can, because you do not know when you will die, nor what your fate will be after death. Gather for yourself the riches of immortality while you have time. Think of nothing but your salvation. Care only for the things of God. Make friends for yourself now by honoring the saints of God, by imitating their actions, so that when you depart this life they may receive you into everlasting dwellings" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 48-49)

Jesus talked about money more than He did Heaven and Hell combined. He talked about money more than anything else except the Kingdom of God. 11 of 39 parables talk about money. 1 of every 7 verses in the Gospel of Luke talks about money. There are approximately 500 verses on prayer (in the Bible), fewer than 500 on faith, but more than 2,350 verses on how to handle money.

1Thes 2.19-20, converts influenced by Paul's ministry were his glory and joy; Currency exchange kiosks when visiting other countries (1Cor 3.14, leveraging the temporal for the eternal); Jn 15.5, apart from Christ we do nothing

Lk 16:10–12

Mt 25.29; Prov 6.10, it's the small surrenders which move us either towards or away from God

Lk 16:13

1Jn 2.15 , you either love God or the world, but not both

Lk 16:15

Counter-Cultural Bible (1Pet 2.4, to whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious)

Homosexuality (Ro 1.26-27)

Exclusivity (Jn 14.6)

Headship of Man (Eph 5.22-24); but, also equality of women during the first century (Jn 4)

Success/Greatness (Mt 23.11) (power, prestige, position, possessions, performance, popularity)

Work on the Sabbath (Lk 6.1-11)

Grace (Mt 20.1-16)

Members of the Group (1Cor 12.22-23)

Tolerance (1Cor 5.2)

Suffering (Rom 5.3-5)

God loves us more than we love ourselves

Down/Up (Heb 2:9-10)

Last/First (Mt 19.30)

Save/Lose (Mk 8.35)

Serve/Greatness (Heb 5.7-9)

Empty/Full (Phil 2.6-11)

Let loose/Embrace (Lk 9.22-26, 46-48)

Give/Receive (Lk 6.38)

Few enter into Heaven (Mt 7.13-14)

Foolish/Wise, Weak/Strong, Things that are Not/Things that Are (1 Cor 1.27-28; 2Cor 12.10; 1Cor 3.18 )

Blind/See (Jn 9.39)

Seen/Unseen (2 Cor 4.18)

Humble/Exalted (Mt 23.12)

Self-Denial/Self-Fulfillment (or, Actualization, Esteem, Realization) (Mk 8.34)

Lk 16:15

Is 55.9; 1Sam 16.7; 2Cor 4.17-18; Jer 45.5; 1Pet 2.4; Jn 5.44; Jn 12.43, they loved the praise of men more than praise from God

"In that day every trial borne in patience will be pleasing and the voice of iniquity will be stilled; the devout will be glad; the irreligious will mourn; and the mortified body will rejoice far more than if it had been pampered with every pleasure. Then the cheap garment will shine with splendor and the rich one become faded and worn; the poor cottage will be more praised than the gilded palace. In that day persevering patience will count more than all the power in this world; simple obedience will be exalted above all worldly cleverness; a good and clean conscience will gladden the heart of man far more than the philosophy of the learned; and contempt for riches will be of more weight than every treasure on earth. Then you will find more consolation in having prayed devoutly than in having fared daintily; you will be happy that you preferred silence to prolonged gossip. Then holy works will be of greater value than many fair words; strictness of life and hard penances will be more pleasing than all earthly delights" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 52); “What God says is best, is best, though all the men in the world are against it.” (John Bunyon, Pilgrim's Progress); the world system switches price tags on us; When we travel to another country, we must exchange our currency. The currency of this world will not work in the economy of God.

Detestable=bdelugma, same word used in LXX Lev 18.22 and Lev 20.13 for abomination

Prov 29.25, the fear of man brings a snare; either you will shape your work, or your work will shape you

Ps 74.4, the ungodly have set up their own standards, in opposition to God's

"What the judgment of men considers praiseworthy is often worthy of blame in My sight" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 192)

Job 40.8, God accuses Job of condemning Him so that Job may be justified

Lk 6.26, "Woe whenever all people speak well of you"

Lk 16:16

Mt 17.3

Lk 16:23

The main difference between Hades and Sheol is that only the wicked descend into Hades.

Lk 16:24

Mt 12.43

Lk 16:31

2 Pet 1.19; Jn 5.47 ; Mt 12.39, the world looks for a sign; Mt 27.42, the Chief Priests, scribes, and elders claimed they would believe in Jesus if only He could save Himself (probably not); Jn 11.48, Lazarus rose from the dead and they still didn't believe; Mt 13.58, Jesus did not perform many miracles in Nazareth because of their unbelief; 2Cor 3.15-16, when someone turns to the Lord, they will believe

Lk 17:6

"I'm afraid the first step is a hard one," said the Spirit. "But after that you'll go on like a house on fire... It's only the little germ of a desire for God that we need to start the process" (C.S. Lewis, The Great Divorce, p. 34); Mk 9.24, "help my unbelief"

Lk 17:11–19

Difference between being cleansed and being well (saved); Gratitude is a spiritual discipline which has the shortest half-life...it quickly devolves into entitlement; Lk 11.24 -26; Lk 17.10; Doestoevski said that man is never, and can never, be satisfied with his situation, no matter how comfortable it may seem. He said that man would intuitively seek to create chaos in his life so that it would not become dull. For this reason he dubbed man the "ungrateful biped" (“I believe the best definition of man is the ungrateful biped," Fyodor Dostoevsky, Notes from Underground, 1864); Four areas of gratitude: beauty of the world, material blessings, relationships, spiritual blessings

Lk 18:1–5

Lk 11.8; Augustine's mother accosted a Priest of Thine, and begged the Priest to converse with her lost son, refute his errors, unteach him ill things, and teach him good things. He refused, based on Augustine's condition at the time, but told his mother "Go thy ways and God bless thee, for it is not possible that the son of these tears should be lost" (Confessions, Book 3, ch 12).

Lk 18:5

Mt 15.22-28, the Syrophoenician Woman

Lk 18:6

Lk 16.8, the unrighteous manager

Lk 18:11–12

Gen 3.7 ; Mt 6.7, long prayers; Ecc 5.2, let your words be few; Mk 12.40

Lk 18:12

"The Old Testament prescribed fasting for all Jews only on the annual Day of Atonement, as an act of repentance (Lev. 16:29), but the Pharisees promoted voluntary fasts on every Monday and Thursday (Mk 2.18) as an act of piety" (John D. Grassmick, “Mark,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 114.)

Lk 18:13

Ps 51.17; Mt 5.3; Gen 3.21; It was during the battle of the Chosin Reservoir that Chesty Puller made the famous quote, "We've been looking for the enemy for some time now. We've finally found him. We're surrounded. That simplifies things."; Job 42.6

Lk 18:21

It's not how many times you have been through the Torah, it's about how many times the Torah has been through you; It's not about you mastering the Bible, it's about the Bible mastering you

Lk 18:22

Lk 19.8, Zaccheus only had to give up half his possessions

Lk 18:25

Lk 19.8-9 , Zaccheus was separated from his wealth, and received salvation

Lk 18:32

Luke was probably a Gentile

Lk 18:34

Jn 21.23, disciples did not understand Jesus; Jn 4.33; Jn 12.16

Lk 19:8

"Nothing was more common than for the publican to put a fictitious value on property or income. Another favourite trick of theirs was to advance the tax to those who were unable to pay, and then to charge usurious interest on what had thereby become a private debt. How summarily and harshly such debts were exacted, appears from the New Testament itself" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 56); Ex 22.1 ; Zaccheus was separated from his wealth, and received salvation (Lk 18.25); he only gave half his wealth, while the rich man in Ch 18 was told to give all his wealth

Lk 19:10

Ezek 34.11-12, God seeks us; the first time He comes as a humble servant--the second time as a judge in all His glory; Rev 5.5-7; Is 61.1-2 ; Gen 3.9 ; a Shepherd needs to smell like a sheep; 2Sam 9.1, Davis seeks out Mephibosheth; Gen 47.25, Joseph, a type of Christ, saved his people

Lk 19:42

Lk 24.45; Dan 9.25, He is that Messiah

Lk 19:45

Jer 7.11

Lk 20:18

1Cor 11.31, judge yourself so you will not be judged

Lk 20:19

Fear of the People

1 Sam 15.24, Mt 14.5, 21.26, 21.46; Mk 11.32, 12.12, 22.2; John 7.13, 9.22, 12.42, 19.38, 20.19 , Gal 2.12

Lk 20:25

Lk 23.2 ; "However, in far-off Rome, Cicero might describe the Publicani as “the flower of knighthood, the ornament of the state, and the strength of the republic,” or as “the most upright and respected men,” he Rabbis in distant Palestine might be excused for their intense dislike of “the publicans,” even although it went to the excess of declaring them incapable of bearing testimony in a Jewish court of law, of forbidding to receive their charitable gifts, or even to change money out of their treasury (Baba K. 10. 1), of ranking them not only with harlots and heathens, but with highwaymen and murderers (Ned. 3. 4), and of even declaring them excommunicate. Indeed, it was held lawful to make false returns, to speak untruth, or almost to use any means to avoid paying taxes (Ned. 27 b.; 28 a). And about the time of Christ the burden of such exactions must have been felt all the heavier on account of a great financial crisis in the Roman Empire (in the year 33 of our era), which involved so many in bankruptcy, and could not have been without its indirect influence even upon distant Palestine." (Edersheim, Sketches of Jewish Social Life, 57).

Lk 20:41–44

How John described Jesus in Jn 1.27

Lk 20:47

Lk 12.47-48, many lashes

Lk 21:1–4

It's not what you give...it's what you keep; Mt 25.25

1Pet 5.8 ; Job 1.6 ; Rom 1.24; 1Tim 1.20 ; 1Cor 5.5 ; Prov 1.31; Ezek 22.31; 1Jn 5.18-19 ; Gen 4.7 ; God desires the same thing, only He wants to keep the good, and Satan wants to keep the bad (1Pet 1.7; Is 48.10 ) ; Mt 6.13, deliver us from evil; Mk 5.13, Jesus gave Legion permission to enter the swine; "you" in v. 31 is plural, but singular in v. 32; 1Cor 5.5, hand over to Satan

Lk 22:34 Peter and Three

Mt 17.4 , And Peter said to Jesus, “Lord, it is good that we are here (inner circle of three). If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.”

Lk 22.34, Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.

John 21.17, He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?”

Acts 5.7, After an interval of about three hours his wife came in, not knowing what had happened. 8 And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.”

Acts 10.15-16, And the voice came to him again a second time, “What God has made clean, do not call common.” 16 This happened three times, and the thing was taken up at once to heaven.

Acts 10.19, And while Peter was pondering the vision, the Spirit said to him, “Behold, three men are looking for you.

Lk 22:42

Olives were crushed in Gethsemane, like Jesus' will (Is 53.5, He was crushed for our iniquities)

Lk 22:42

1st class conditional; 1st willing is boulomai, 2nd is thelw

Lk 22:43

He could have asked for 12 legions of angels (Mt 26.53); Mt 4.11, angels ministered to Him after the temptation; an angle strengthened Elijah (with food) near Beersheba, as well as Daniel (Dan 10.18)

Lk 22:61

The only gospel writer to include this fact (Jesus looked at Peter); Peter denied Jesus because He healed his Mother-in-Law

How some people deal with Jesus: distraction, entertainment, indifference

Lk 23:25

The gospel; 2Cor 5.21

Lk 23:28

He said the same in Lk 7.13, when a widow was weeping for her dead son

Lk 23:31

2 Thes 2.7 ; Mt 24.37-41

Lk 23:34

Acts 3.17 ; at His death, Jesus prayed for His executioners, promised paradise to the thief, and provided a home for His mother; Acts 7.60, Stephen did the same

Lk 23:34

The seven sayings of Jesus on the cross:

Luke 23:34: Father, forgive them, for they do not know what they do.

Luke 23:43: Truly, I say to you, today you will be with me in paradise.

John 19:26–27: Woman, behold your son. Son, behold your mother.

Matthew 27:46 & Mark 15:34 My God, My God, why have you forsaken me?

John 19:28: I thirst.

John 19:30: It is finished.

Luke 23:46: Father, into your hands I commend my spirit.

Lk 23:42–43

Mt 20.14, parable of the hired workers, the last got the same as the first; Rom 9.16

Lk 23:43

Jesus could have left off "in Paradise," and it would have been perfect

Lk 23:46

Trinitarian passage; Stephen did the same, Acts 7.59

Lk 24:7

like the written word

Lk 24:8

Jn 2.22, Jn 12.16, they remembered (and Jn 2.17)

Lk 24:11

Acts 12.15; Gen 45.26; In his polemic work, Against Apion, Josephus said: “A woman, it says, is inferior to a man in all respects. So, let her obey, not that she may be abused, but that she may be ruled; for God has given power to the man.” Women had no legal status and their testimony was inadmissible in court: “But let not the testimony of women be admitted, on account of the levity and boldness of their sex.” Women were put in the same category as slaves, who were not allowed to testify due to the “ignobility of their soul.”

Lk 24:16

Jn 20.14, neither was Mary Magdalene able to recognize Him

Lk 24:27

Jn 5.39, Jn 5.46, Jn 1.45, the Scriptures point to Jesus; Jn 15.26; Jn 16.14 ; "A young man who wishes to remain a sound atheist cannot be too careful of his reading. There are traps everywhere — 'Bibles laid open, millions of surprises,' as Herbert says, 'fine nets and stratagems.' God is, if I may say it, very unscrupulous." (C.S. Lewis)

Lk 24:31

God opens eyes; Jn 9.6-7, 2K 6.20, Gen 21.19; Ps 146.8; Mt 9.30; Mt 20.33; Mk 8.25; Acts 26.18

Lk 24:32

Canonization was descriptive, not prescriptive (recognized, not chosen); Jer 1.9, inspiration

Lk 24:39

Ex 3.14; John made it clear to his readers in 1Jn 1.1 that they had heard, seen, and touched Jesus

Lk 24:45

Lk 19.42 ; Eph 1.18, Paul prayed the eyes of our heart may be enlightened; Lk 10.21; Mt 16.17

Before Gen. 1.1; Jn 8.58; Col 1.17 ; trinitarian (with God and was God); Rev 19.13, His name is called The Word of God

Jn 1:1 John

John is overrepresented with Pluperfect (over twice as much as next highest book, Acts), 1st Person (Jesus) and Present Tense, as well as eimi (Jesus 85% of time), "egw eimi" (Jesus 94% of time; almost as many as all others books combined, more than three times as many as the 2nd most, Revelation; ch. 10, 8, 6, 15, and 18 are in top 6), and pisteuw (by words in book, NA28)

John uses allegories, whereas the Synoptics use the parables. John's discourses are actually more systematically developed, whereas the discourse materials in the Synoptics are not as systematically developed.

There are seven miracles in chapters 1 through 12, and of those seven miracles only the feeding of the multitudes and the walking on water are found in the Synoptic Gospels. All the others are unique to John.

John does not use the verb "repent," but uses "believe" 98 times (but never pistis); no parables

The Gospel of John has a 640-word Greek vocabulary

agapaw is represented more in John's writings (Gospel, Epistles, Apocalypse) than all other NT books combined; third in use of phos hits by words in book (behind 1 John and Ephesians).

Only Gospel to describe our position "in Him" (Christ), and only appearance of "in the Father"

Only occurrence of AAInd2S apostellw (apesteilas; 7X)

Jesus only called Himself "Son of God" four times, all in the book of John

25X "Truly Truly" in John, found no where else (amhn never found alone in John); n.b.

John is overrepresented with AAI1ndS lalew (elalhsa)

kosmos-78X, zoa-36X

92% of John is unique to his gospel

John is the only gospel where present tense outnumbers aorist (highest present tense-39%, active voice-82%, and indicative mood-70%, and lowest aorist tense-37% and passive voice-8% of Gospels)

Only book encouraging reader to ask "in My name", and only book with the phrase "In the Father" (including 1Jn 2.24)

In the first chapter, Jesus is described as the Lamb, Ladder, Light, Logos, Lord, Love, and Life

This and 1/2 John over-represented with menw (these three books comprise 57% of all uses in the NT)

Top 15 nouns John (NA28)

Ἰησοῦς 244

πατήρ 136

θεός 83

κόσμος 78

μαθητής 78

ἄνθρωπος 59

υἱός 55

κύριος 52

λόγος 40

ζωή 36

Πέτρος 34

ἡμέρα 31

ἔργον 27

ὥρα 26

ἀλήθεια 25

Top 20 John verbs (NA28)

εἰμί 445

λέγω 269

εἶπον 211

ἔρχομαι 157

ποιέω 110

πιστεύω 98

ἔχω 87

οἶδα 84

ἀποκρίνομαι 78

δίδωμι 75

ἀκούω 59

λαλέω 59

γινώσκω 57

γίνομαι 51

λαμβάνω 46

μένω 40

ἀγαπάω 37

δύναμαι 37

εἶδον 37

ζητέω 34

"In John, Christ is revealed as the Son of God, and everything in this fourth Gospel is made to illustrate and demonstrate this Divine relationship. This explains why in the opening verse we are carried back to a point before time began, and we are shown Christ as the Word “in the beginning,” with God, and Himself expressly declared to be God; why we get here so many of His Divine titles, as “The only begotten of the Father,” the “Lamb of God,” the “Light of the world” etc.; why we are told here that prayer should be made in His Name, and why the Holy Spirit is here said to be sent from the Son as well as from the Father." (Arthur Walkington Pink, Why Four Gospels? (Swengel, PA: Bible Truth Depot, 1921), Introduction)

John's make up 20% of the NT by words

Jn 1:1

Julius R. Mantey: “Since Colwell’s and Harner’s article in JBL, especially that of Harner, it is neither scholarly nor reasonable to translate John 1:1 ‘The Word was a god.’ Word order has made obsolete and incorrect such a rendering . . .In view of the preceding facts, especially because you have been quoting me out of context, I herewith request you not to quote the Manual Grammar of the Greek New Testament again, which you have been doing for 24 years.” (Letter from Mantey to the Watchtower Bible and Tract Society) “A Grossly Misleading Translation . . .John 1:1, which reads ‘In the beginning was the Word and the Word was with God and the Word was God,’ is shockingly mistranslated, ‘Originally the Word was, and the Word was with God, and the Word was a god,’ in a New World Translation of the Christian Greek Scriptures, published under the auspices of Jehovah’s Witnesses.”

Bruce M. Metzger, Professor of New Testament Language and literature at Princeton Theological Seminary: “Far more pernicious in this same verse is the rendering . . . ‘and the Word was a god.” . . . It must be stated quite frankly that, if the Jehovah's Witnesses take this translation seriously, they are polytheists. In view of the additional light which is available during this age of grace, such a representation is even more reprehensible than were the heathenish, polytheistic errors into which ancient Israel was so prone to fall. As a matter of solid fact, however, such a rendering is a frightful mistranslation.” (“The Jehovah's Witnesses and Jesus Christ,” Theology Today [April 1953], 75)

Jn 1:1 Authorship

"Internal evidence. In the strict sense of the term, the Fourth Gospel is anonymous. No name of its author is given in the text. This is not surprising because a Gospel differs in literary form from an epistle or letter. The letters of Paul each begin with his name, which was the normal custom of letter writers in the ancient world. None of the human authors of the four Gospels identified himself by name. But that does not mean one cannot know who the authors were. An author may indirectly reveal himself within the writing, or his work may be well known in tradition as coming from him. Internal evidence supplies the following chain of connections regarding the author of the Fourth Gospel. (1) In John 21:24 the word “them” refers to the whole Gospel, not to just the last chapter. (2) “The disciple” in 21:24 was “the disciple whom Jesus loved” (21:7). (3) From 21:7 it is certain that the disciple whom Jesus loved was one of seven persons mentioned in 21:2 (Simon Peter, Thomas, Nathanael, the two sons of Zebedee, and two unnamed disciples). (4) “The disciple whom Jesus loved” was seated next to the Lord at the Last Supper, and Peter motioned to him (13:23–24). (5) He must have been one of the Twelve since only they were with the Lord at the Last Supper (cf. Mark 14:17; Luke 22:14). (6) In the Gospel, John was closely related to Peter and thus appears to be one of the inner three (cf. John 20:2–10; Mark 5:37–38; 9:2–3; 14:33). Since James, John’s brother, died in the year A.D. 44, he was not the author (Acts 12:2). (7) “The other disciple” (John 18:15–16) seems to refer to the “disciple whom Jesus loved” since he is called this in 20:2. (8) The “disciple whom Jesus loved” was at the cross (19:26), and 19:35 seems to refer to him. (9) The author’s claim, “We have seen His glory” (1:14), was the claim of someone who was an eyewitness (cf. 1 John 1:1–4). Putting all of these facts together makes a good case for the author of the Fourth Gospel having been John, one of the sons of a fisherman named Zebedee.

External evidence. The external evidence is the traditional ascription of authorship which has been well known in the church. Polycarp (ca. A.D. 69=ca. A.D. 155) spoke of his contact with John. Irenaeus (ca. 130=ca. 200), the bishop of Lyons, heard Polycarp and testified that “John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia” (Against Heresies 3. 1). Polycrates, Clement of Alexandria, Tertullian, and other later fathers support this tradition. Eusebius was specific that Matthew and John of the apostles wrote the two Gospels which bear their specific names (The Ecclesiastical History 3. 24. 3–8)." (Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 266–267)

Jn 1:4

1Cor 15.45, The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.

Jn 1:5

"Our light can swallow up your darkness: but your darkness cannot now infect our light" (C.S. Lewis, The Great Divorce, p. 46).

Jn 1:10–11

Gen 42.8, Joseph's brothers did not recognize (ἐπέγνωσαν) Him

Jn 1:11–12

-Chapters 1-12 (13 on, He focused on those who did receive Him)

-The difference between propositional truth and personal truth

-Jesus didn’t ask them to accept His teaching…He told them to receive Him

-The rabbis would reference other sages, Jesus would declare, “I say unto you…”

-Difference between knowing about God, and knowing God

-The demons and religious leaders knew what Jesus was claiming…the disciples didn’t

Jn 1:11

James 2.25; Faithfulness to opportunity is the Divine equalizer--Rahab did what she could with what she knew; Acts 17.11, the Bereans received the word of God; the natural man does not accept the things of the Spirit of God, 1Cor 2.14 ; they did the same with "Elijah" (JB), Mt 17.12 ; Acts 13.27, His own recognized neither Him nor the writings of the prophets concerning Him; Is 53.3, He was despised and forsaken of men; the most unlike thing to Christ was His time

Jn 1:12

The Gospel: God's offer of His power to become the people He always intended us to be; The Son of God became a Son of Man, so that sons of men could become sons of God

Jn 1:13

2Pet 1.21 ; Mt 16.17 ; Gal 3.29, heirs according to promise; Gal 4.23, Ishmael born according to human descent, Isaac born through the promise

Jn 1:14

Rev 21.3 (skanow); the Eucatastrophe; Eph 4.14, speaking the truth in love

Jn 1:17

Rom 6.14, Gal 5.4 ; law is given (didomi) through Moses, but grace generated (ginomai) through Christ

Jn 1:18

Jn 14.11, Jesus is in the Father

Jn 1:20–21

Like Mk 8.28-29, JB, Elijah, prophet, Christ

Jn 1:20 The "I Am"'s of John

Jn 1:20 , 3:28 , 4:26 , 6:20, 6.35, 6:48, 6:51, 7:34, 7:36, 8:12, 8:18, 8:23, 8:23, 8:24, 8:28, 8:58, 10:7, 10:9, 10:11, 10:14, 11:25, 12:26, 13:19, 14:3, 14:6, 15:1, 15:5, 17:14, 17:16, 17:24, 18:5, 18:6, 18:8, 18:37

Jn 1:21

Dt 18.15, they were waiting for this prophet, the Messiah, for whom Peter told them later they could stop looking (Acts 3.22-23)

Jn 1:23

John Baptist was a "voice," while Jesus is the "Word" (notice, he was "a" voice, not "the" voice, because there were others)

Jn 1:26 One Whom you do not know

-Is 53.2 , He had no appearance that we should be attracted to Him

-Mt 26.48, Judas had to point out Jesus to the soldiers

-Acts 25.18-19, Festus didn't know Him

-An obscure Man in the armpit of the Roman Empire

Jn 1:27

Two types of shoes existed: slippers of soft leather and the more popular sandals with a hard leather sole. Thongs secured the sandal across the insole and between the toes. Although shoes could be bought at a low price, they were often repaired by the poor. Shoes were removed at the doorway of the tent or house, or during a period of mourning. Shoes were also removed as evidence of humility in the presence of kings. The removal of the guest’s sandals was the job of the lowliest servant who was also required to wash the dusty and soiled feet of the visitor. During New Testament times, Jewish practice forbade the wearing of sandals with multilayered leather soles nailed together, as this was the shoe worn by Roman soldiers, who needed such shoes for marching long distances (James M. Freeman and Harold J. Chadwick, Manners & Customs of the Bible (North Brunswick, NJ: Bridge-Logos Publishers, 1998), 429.); not worthy, like the prodigal son (Lk 15.19; but, we are worth much to Him, Lk 12.7 and 24-the doctrines of grace elevate us without inflating us, and humble us without debasing us) ; Lk 20.41.44, how Does David call Jesus his Lord, if He is his Son?

Jn 1:37

John was humble enough to send his disciples to follow another

Jn 1:38

Jesus' first words in John are a question, "What are you seeking?"; “Jesus took it for granted that all human beings are ‘seekers.’ It is not natural for people to drift aimlessly through life like plankton. We need something to live for, something to give meaning to our existence, something to ‘seek,’ something on which to set our hearts and our minds” (John Stott, Christian Counter-Culture); first recorded question by God, "Where are you?" (Gen 1.9) ; The great argument is not between theists and atheists, happiness or unhappiness, but between seekers of the truth and non-seekers of the truth; He asked the same question of Mary Magdalene in Jn 20.15

Jn 1:39

10am if by official Roman time (which began at midnight), 4pm if by normal Roman/Jewish time (which began at 6am)

Jn 1:42

Rom 8.30, God sees you as you will be (and He also sees your past, v. 48)

Jn 1:45

Lk 24.27, Jn 5.46 , Jn 5.39 , the Scriptures point to Jesus

Jn 1:46

"Nazareth was the town which housed the Roman garrison for the northern regions of Galilee. Therefore most Jews would not have any associations with that city. In fact those who lived in Nazareth were thought of as compromisers who consorted with the enemy, the Romans. Therefore to call one “a Nazarene” was to use a term of contempt. So because Joseph and his family settled in Nazareth, the Messiah was later despised and considered contemptible in the eyes of many in Israel" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 23); "Judæa was grain, Galilee straw, and beyond Jordan chaff'." (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 70); all the disciples came from Galilee, except one (Judas); Jn 7.52, no prophet arises out of Galilee

Jn 1:47

Deceit (dolos), Ps 32.2

Jn 1:48

God knows our future (Peter-Rock), and our past (Nathanael)

Jn 1:49

Notice the terms “Son of God” in vs. 49, and “Son of man” in vs. 51. Jesus is referring to Jacob’s dream in Gen 28.12, asserting He himself is the ladder (the mediator between God and man, 1 Tim 2.5)

Jn 1:50

Jn 20.29, Jesus said something similar to Thomas

Jn 1:51

Gen 28.12 ; 25X "Truly Truly" in John, found no where else

Jn 2:1 The Seven Signs

Ch 2-11:

-Water into Wine

-Healing of Nobleman’s Son

-Opposition to the Son

-Feeding of Multitude

-Walking on Water

-Giving Sight to the Blind

-Raising of Lazarus

Jn 2:4

John 12.23 (hour had come)

Jn 2:5

Gen 41.55, Joseph, a type of Christ, also told others what to do during the famine

Jn 2:6

Impurity seeps through clay, therefore a Jew must store what is important in stone, glass, or bronze

Jn 2:9

Wine was made from grapes that were gathered in September and pressed by foot in winepresses that were cut out of rock (Isa. 5:2). The grapes were treaded on a shallow upper level and the juice flowed to a deeper lower level. The wine was then placed in jars or new skins for further fermentation. The treading of grapes was a joyous occasion (Jer. 48:33), but it is also used in Scripture to portray divine judgment (Isa. 63:2-6; Rev. 19:15). Jesus used wine to speak of His life’s blood which sealed the new covenant and redeemed His people (Matt. 26:27-29; 1 Pet. 1:18-19). (Ken Boa, Bible Companion Handbook); This first miracle at Cana revealed His power over time (skipping the whole fermentation process). He also performed miracles at a distance, as He did with the Centurion’s son and also the royal official in Jn 4.50. These miracles reveal His power over space and time.

Jn 2:10

The world promotes maximum pleasure, minimum pain, and notoriety, and promises that in the end you will have fulfillment, reality, and wisdom. In truth, these things only lead to emptiness, delusion, and foolishness. The world brings out the best wine first, and then switches to the cheap stuff when it has hooked you (sin always reveals its pleasures...never its consequences). Jesus made water into wine, demonstrating He saves the best for last (Mk 8.36); "For the protection of the public, agriculturists were forbidden to sell in Palestine wine diluted with water, unless in places where such was the known usage" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 211); Is 1.22, drink diluted with water is like silver becoming dross; 1Cor 11.21, some in the church were getting drunk at the Lord's Supper

Jn 2:15–17

Notice how Jesus didn't retaliate when personally attacked...He only retaliated when the honor of His Father was a stake; "It makes one contemptible to be held variable, light, effeminate, pusillanimous, irresolute: which a prince must avoid as he would a shoal, and to scheme so that greatness, spiritedness, gravity, strength might be recognized from his actions, and to insist that his word be irrevocable concerning the private dealings of the subjects; and that he maintain himself in such repute that no one might think either of deceiving him or of getting around him." (Machiavelli, The Prince); Neh 13.19, Nehemiah shut the gates of Jerusalem before the sabbath

Jn 2:17

Lk 24.8, Jn 2.22 , Jn 12.16, they remembered

Jn 2:19

‘Hieron’ is used for the whole of the temple priests, including the court of the Gentiles. ‘Naos’ is used only to include the inner shrine, or the inner sanctuary...it's the difference between the organization and the organism

Jn 2:20 Herod's Temple

Gates were three stories high; took 50 men to open them

Took 18.000 men 80 years to build; Romans destroyed it 6 years after completion

Altar was two stories high; hundreds of sacrifices per day; tens of thousands of people at Passover

Sacrifice did not have to be burned; priest did not have to sacrifice (slaughter) (the blood application was important)

Blood piped to Kidron and sold as fertilizer

Temple almost 20 stories (Solomon's temple half that)

Altar of incense was popular, so there was a lottery

Stones are bigger than the ones used in the Great Pyramids

Jn 2:21

1Pet 2.5, new Temple, Sacrifice, Priesthood

Jn 2:22

Lk 24.8, Jn 12.16, they remembered (and Jn 2.17)

Jn 2:24

Job 34.23 ; Heb 4.12, the Word of God is a discerner of the thoughts and intents of our heart...the One Who knows you best, loves you the most; 1Sam 16.7, God looks on the heart

Jn 3:1

Private meeting with a prominent Jewish man at night; compare with ch. 4 where Jesus has a public meeting with a lower-class Samaritan woman during the day.

Jn 3:2

1K 17.24 ; "we," Jn 12.42: many of the rulers believed in Him; like Gideon, Judges 6.27; Nicodemus came to the light at night, while Judas left the light to go into the darkness (Jn 13.30)

Jn 3:3

Born once, die twice...born twice, die once; Jesus did the same with the Samaritan woman in Jn 4.16 ; Mt 23.26, an inside-out transformation; Jesus got to the crux, since He knew what was in man

Jn 3:4

cf John 6.52, "How can this man give us His flesh to eat?"

Jn 3:6

Rom 9.8 and Gal 3.7 ; water here may refer back to Ezek 36.25-26 (or it may refer to semen, the Word of God, John's baptism of repentance, or even the amniotic fluid; but to link it to Christian baptism is anachronistic)

Jn 3:8

You can't control the wind, but you can adjust your sails; speaks to origin, purpose, and destiny (we cross paths with the unregenerate with purpose)

Jn 3:8

3 ways the Spirit is like the wind:

-Invisible

-Detectable

-Unpredictable

Jn 3:13

Mt 16.17 ; Mt 13.10-17 ; Job 28.12-28 ; Mt 7.6; Prov 8.10-11

Jn 3:16

Jonah 2.8 (whosoever will); chanced rejection when He offered His love to us (I didn't chance rejection when I asked Sherry out); Ezek 33.11, God has no pleasure in the death of the wicked; 1Tim 2.4, God wills that all be saved; see also 1Jn 2.2, the propitiation for the whole world

Jn 3:20

Rev 20.11 ; Gen 3.8, the first couple hid from God after the fall

Jn 3:30

1Chr 29.11-13 ; Greatness is not in you...it's through you; Lk 7.28 ; Mt 20.24-28 ; Lk 10.20 ; 1Cor 1.31 ; Jer 45.5 ; Prov 25.27; Prov 27.2 ; 2Cor 12.9; the world pushes notoriety, while the word anonymity and obscurity; Ps 84.10 ; the greatest heroes of church history are not recorded in church history text books; Ps 89.24, in God's name, David's horn will be exalted

The 3 "Musts": 7, “You must be born again”; 14, “So must the Son of Man be lifted up.”; 30, “He must increase, I must decrease.” The first "must" demonstrates that we must embrace who He is and we must be born again; there is the "must" of the Savior, the One who is actually going to be lifted up; and finally, we must lift our eyes to Him (He must increase) and find our life in Him--not to do so is to be in a position where we have no spiritual life and therefore we are separated from Him. Jesus gave His life for us (lifted up), so He could give His life to us (born again), so He could live His life through us (He must increase).

Self denial, not self-fulfillment/actualization/esteem/realization/promotion; Mt 16.24, an important component of discipleship

"For a man’s merits are not measured by many visions or consolations, or by knowledge of the Scriptures, or by his being in a higher position than others, but by the truth of his humility, by his capacity for divine charity, by his constancy in seeking purely and entirely the honor of God, by his disregard and positive contempt of self, and more, by preferring to be despised and humiliated rather than honored by others" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 112)

"Man draws nearer to God in proportion as he withdraws farther from all earthly comfort. And he ascends higher to God as he descends lower into himself and grows more vile in his own eyes. He who attributes any good to himself hinders God’s grace from coming into his heart, for the grace of the Holy Spirit seeks always the humble heart" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 183)

Gal 5.16, walk by the Spirit; Rom 6.13, do not present your members to sin as instruments of unrighteousness

Jn 3:36

1Jn 5.12; Jn 9.41, their sin menw; see also 1Jn 3.14, he who does not love menw in death

Jn 4:4

Roughly 40 miles/12 hours from Jerusalem; when traveling from Judea to Galilee, Jews would travel 10 miles out of their way in order to avoid Samaria (70 miles straight line); see Lk 9.54, James and John wanted to command fire come down and consume the Samaritans; 2K 17.24-33, the origin of the Samaritans (1K 16.24, the origin of the name "Samaria")

Jn 4:6

12pm by Jewish reckoning, 6pm by Roman reckoning; "In John 19:42, where the sixth hour is on the “eve of the Passover," it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon)" (Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), Jn 1:39.)

Jn 4:7

Public meeting with a lower-class Samaritan woman, not seeking God, during the day. Compare to chapter 3 where Jesus has a private meeting with a prominent Jewish man, seeking God, at night; Women would carry clay pots on their shoulders (Gen. 24:15) or heads and draw from a common well or spring in the early morning or late afternoon. The Samaritan woman in John 4 went alone to draw water in the heat of the day because she was a social outcast. Since carrying a pitcher of water was almost always done by women, it would be easy to spot a man carrying water, as Jesus instructed His disciples to do (Mark 14:13) (Ken Boa, Bible Companion Handbook); Talmud, Pesahim 111a. It is forbidden for dogs, women or palm trees to pass between two men, nor may others walk between dogs, women or palm trees; Samaritan women were considered by Jews to be perpetually menstruating; v. 9 He's a Jew, v.12 He's greater than Jacob, v. 19 He's a prophet, v. 29 He's the Messiah (Mk 8.24, 2-stage healing; see also Jn 9, 11-man, 17-prophet, 38-Son of Man)

Jn 4:9

Ruth 2.10, Ruth asks Boaz the same question; 2Sam 9.8

Jn 4:10

Rev 22.17; Rev 21.6; Eph 2.8-9; Is 55.1 ; Ps 36.9; fountain of life

Jn 4:13

Ecc 5.10 ; "drinks" is in the present tense...all other instances of "drink" in this chapter are aorist tense

Jn 4:14

Rev 7.17 ; Rev 22.17; be a Sea of Galilee, not a Dead Sea (no outlet); Is 65.13-14; Ecc 5.10, the love of money will not be sated with money

Jn 4:15

John 6.34 , Lord give us this bread

Jn 4:16

Jesus did the same with Nicodemus in Jn 3.3

Jn 4:21–24

A movement away from external conformity to the law, to internal transformation by the Spirit

Jn 4:24

Phil 3.3 ; not just Spirit, but Truth; Eph 4.15, speak the truth in love; 1Pet 3.15, with gentleness and reverence

Jn 4:26

Jn 4:26

The “I AM’s” of John (bread, light, door, shepherd, resurrection and life, way-truth-life, vine)

Could this a reference to the tabernacle?

Cf. JB and Peter, "I am not":

1. JB was all about "I am not," because he was acknowledging Jesus was greater than he (JB was "He must increase, but I must decrease", while Peter and the apostles were "Which of us is going to be greatest in the kingdom?")

2. Peter was all about "I am not," because he did not want to be associated with Jesus (Peter protected his life in the end, while JB was willing to go all out when calling out the king, Mark 6:17–19

Jn 4:27

Josh 17.4, God has always considered the dignity of male and female as equal

Jn 4:28

Her priorities suddenly shifted from the physical to the spiritual

Jn 4:33

Jn 21.23, disciples did not understand Jesus; Jn 12.16; Lk 18.34

Jn 4:35

Jesus may have been referring to the people coming to Him from the town where the woman witnessed about Him...she had sowed seed, and the crop was already coming up

Jn 4:37–38

1Cor 3.6, Paul planted, Apollos watered, and God gave the increase

Jn 4:42

Primary source: God has no grandchildren; Bernard of Clairvaux, On Loving God, Ch. 9 (2nd and 3rd Degrees of Love): "We likewise bear the same witness to our own fleshly nature, saying, 'No longer do we love God because of our necessity, but because we have tasted and seen how gracious the Lord is'."

Jn 4:50

He performed this miracle at a distance, as He did with the Centurion’s son. The first miracle at Cana revealed His power over time (skipping the whole fermentation process). These miracles reveal His power over space and time; the father confirmed his faith by his actions

Jn 4:53

Moving from a “Crisis” faith, to a “Confident” faith, to a “Confirmed” faith, to a “Contagious” faith

Jn 5:5

That's how long Israel wandered in the wilderness

Jn 5:6

Jesus had to ask him, since he may have wanted to stay in that state, afraid of change (like Israel in the wilderness); Easier to change belief than behavior; “It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.” (C.S. Lewis, Weight of Glory)

Jn 5:9 Miracles on the Sabbath

Jesus' Miracles performed on the Sabbath (7 out of 37; none were life-threatening; 39 tasks were forbidden on the Sabbath)

1. The man with a demon (Mark 1:21-26)

2. Peter's mother-in-law (Luke 4:38-39)

3. The man with a withered hand (Matthew 12:9-13)

4. The woman who couldn't stand straight (Luke 13:10-16)

5. The man with dropsy (Luke 14:1-5)

6. The crippled man at the Pool of Bethesda (John 5:5-9)

7. The man born blind (John 9:1-14)

Jn 5:12

Not interested in Who made him well

Jn 5:14

Jn 8.11, Jesus said the same to the Adulterous woman

Jn 5:18

He WAS equal to God (Phil 2.6)

Jn 5:20

The word translated “loveth” here is the Greek word “phileo.” Perhaps this is because, unlike us, Jesus pleased God. God chooses to love us (agape).

Jn 5:24

Rom 8.1 ; The believer has three present possessions: eternal life, not judged, passed from death to life; "passed" is perfect tense (like 1Jn 3.14) indicating the permanency of the step of salvation; Truly, truly=note bene; here, it is "believe Him Who sent me"...Jn 6.29 it is "believe in Him Whom He has sent"; "The Blessed will say, 'We have never lived anywhere except in Heaven': and the Lost, 'We were always in Hell.' And both will speak truly" (C.S. Lewis, The Great Divorce)

Jn 5:30

1Cor 10.24, 1Cor 13.5, Phil 2.21 , Phil 2.4 ; note the progression in the following verses: John 5:30; 6:38; 8:28; 12:49; 14:10

Jn 5:33–47

Jn 5.33-35, witness of John; Jn 5.36, witness of works; Jn 5.37-38, witness of the Father; Jn 5.39-47, witness of the Scripture

Jn 5:39

Jn 5.46, Jn 1.45, Lk 24.27, the Scriptures point to Jesus; "A young man who wishes to remain a sound atheist cannot be too careful of his reading. There are traps everywhere — 'Bibles laid open, millions of surprises,' as Herbert says, 'fine nets and stratagems.' God is, if I may say it, very unscrupulous." (C.S. Lewis)

Jn 5:44

Lk 16.15; we should play to an audience of One

Jn 5:46

2nd class conditional; Lk 24.27, Jn 1.45, Jn 5.39 , the Scriptures point to Jesus

Jn 5:47

2Pet 1.19; Lk 16.31

Jn 6:7

Moses asked the same question in Nu 11.13

Jn 6:9

Phil 4.13

Jn 6:11

The synoptics state Jesus distributed the food via His disciples

Jn 6:13

Eph 3.20, able to do far more abundantly beyond all that we ask or think

Jn 6:14

Moses had fed the people after the Passover. Moses had led them out of bondage. Jesus had fed the people after Passover. Jesus could lead the people out of the hated Roman bondage (Dt 18.15)

Jn 6:20

Mk 6.50; Mt 14.27; "I am"; Ex 3.14;

Jn 6:26

In The Love of God, Bernard of Clairvaux distinguishes four degrees of love. In the first, we love ourselves for our own sake (Eph 5.29) , and in the second, we love God for our own blessing (what Satan was accusing Job of). In the third degree of love, we love God for God's own sake. Few sustain this blesses degree of love that is unsullied by self-interest in which we love those things that belong to Jesus Christ "even as Christ sought our interests, or rather sought us, and never looked after His own." But Bernard goes on to say, "Blessed is the man who can attain the fourth degree of love. Then he will love himself only in God!" To be possessed by this degree of divine love can only be a gift that is marked by the fragrance of heaven, not of earth. (Boa, Conformed)

Jn 6:29

1Jn 3.23, He commands us to believe; "Faith is the one human attitude that is the opposite of depending on oneself, for it involves trust in or dependence upon another. Thus, it is devoid of self-reliance or attempts to gain righteousness by human effort. If God’s favor is to come to us apart from our own merit, then it must come when we depend not on our own merit but on the merits of another" (Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 201)

Jn 6:31

"The very lintel of this synagogue has been found, and that the device upon it bears such close reference to the question which the Jews put to Jesus, that we can almost imagine them pointing up to it, as they entered the synagogue, and said: 'Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat' (John 6:31). For, in the words of Canon Williams, 'The lintel lying among the ruins of the good centurion’s synagogue at Capernaum has carved on it the device of the pot of manna. What is further remarkable, this lintel is ornamented besides with a flowing pattern of vine leaves and clusters of grapes, another emblem of the mystery of which our Lord discoursed so largely in this synagogue.'" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 257)

Jn 6:34

Jn 4.15

Jn 6:35

"I praise You, my God, and extol You forever! I despise myself and cast myself before You in the depths of my unworthiness. Behold, You are the Holy of holies, and I the scum of sinners! Behold, You bow down to me who am not worthy to look up to You! Behold, You come to me! You will to be with me! You invite me to Your banquet! You desire to give me heavenly food, the Bread of Angels to eat, none other than Yourself, the living Bread Who are come down from heaven and give life to the world" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 237)

Jn 6:37

Jn 6.44 and 6.65 , the Father draws us to Jesus, we will come to Him, and He will not cast us out

Jn 6:44

1Cor 2.14 ; "draw" here is the same word as "dragged" in Acts 16.19

Jn 6:52

cf Jn 3.4, "How can a man be born when he is old?"

Jn 6:53–57

see vv. 35 and 63

Jn 6:63

Phil 3.3, put no confidence in the flesh; Is 31.3, spirit trumps the flesh

Jn 6:65

1Cor 2.14 ; here, only those to whom the Father has given access can come to Jesus; Jn 14.6 and Mt 11.27 , only those to whom Jesus gives access can come to the Father; Acts 13.48, only those to whom it is appointed eternal life believe; also see Jn 6.44

Jn 6:66

Jesus sharpened His message to the point many wouldn't accept it. It is possible the scripture you have not underlined or highlighted says more about you than the part you have; here were the Curious (led by emotion), the Convinced (led by intellect), and the Committed (led by the will); 1Jn 2.19, if they had been of us, they would have remained with us; Mt 10.34, Jesus came to bring a sword and divide

Jn 6:68–69

Ps 73.25 ; “I have given Him my faith, and sworn my allegiance to Him; how, then, can I go back from this, and not be hanged as a traitor?” (John Bunyon, Pilgrim's Progress); Dt 13.4, Dt 10.20, Dt 30.20, cling to God; for these who stayed with Him, there was no turning back, for they perceived the futility of the world; turning point (like Gettysburg, Bastogne, and El Alamein; Lk 15.17, Ps 73.17, and Dan 3.18); Jesus is more interested in us committing to Him and following Him than He is in our understanding Him; Mt 16.16, "You are the Christ"; Jn 11.27, "You are the Christ, the Son of God"; Ps 26.8; Ezek 48.35, The LORD is there

Jn 7:8–10

Did Jesus deceive them? See also Joshua 8.2

Jn 7:13

Fear of the People; 1 Sam 15.24, Mt 14.5, 21.26, 21.46; Mk 11.32, 12.12; Lk 20.19, 22.2; John 9.22 , 12.42, 19.38, 20.19 , Gal 2.12 ; Our society strives to avoid any possibility of offending anyone - except God (Billy Graham)

Jn 7:15

Isaiah 50.4 , Acts 4.13 ; 1Pet 3.15, be ready always to give an answer; 1K 3.28, the people realized Solomon possessed supernatural wisdom

Jn 7:17

The question is not, "Are you doing His will," the question is "Are you willing to do His will." God can work with someone like that.

Jn 7:23

The first rule of Hillel and of rabbi Ishmael is "kal va-chomer" (Hebrew: קל וחומר) called also "din" (conclusion). This is the argument "a minori ad majus" or "a majori ad minus."

Jn 7:24

"Eagle-eyeing" instead of using a level

Jn 7:31–32

Is 35.5-6 ; Jn 11.48 ; Jn 18.36 ; Acts 1.6-8

Jn 7:41

"Judæa was grain, Galilee straw, and beyond Jordan chaff'." (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 70)

Jn 7:42

1Sam 17.12; Micah 5.2 ; Ruth 4.11

Jn 7:52

Mt 22.29, they did not understand the Scriptures (Jonah and Elijah were from Galilee); Mt 21.11, a prophet from Galilee; all the disciples (except for Judas) came from Galilee; Jn 1.46, can any good thing come out of Nazareth?

Jn 7:53

The Pericope Adulterae is included in more than 900 mss.

Ambrose mentions this account, and he died in 397 AD. Also, Augustine mentions it, and he died in 430 AD. Eusebius, who was the first historian of the Church, writes about learning the story from Papias, who lived from about 60 AD to about 130 AD. There is enough warrant to include this as a legitimate Gospel account.

The pericope may fit the motif of krinw that runs through these two chapters:

John 7:24, “Do not judge according to appearance, but judge with righteous judgment.”

John 7:51, “Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?”

John 8:10–11, Straightening up, Jesus said to her, “Woman, where are they? Did no one condemn you?” She said, “No one, Lord.” And Jesus said, “I do not condemn you, either. Go. From now on sin no more.”

John 8:15–16, “You judge according to the flesh; I am not judging anyone. 16 “But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me.

Throughout John:

Imperfect-7.3%

Aorist-36.9%

Perfect-9.7%

Present-38.6%

Pluperfect-0.9%

Future-6.6%

Jn 7.53-8.11

Aorist-45.8%

Imperfect-13.3%

Present-32.5%

Perfect-8.4%

Jn 8:1

This chapter is over-represented with egw eimi, eclipsed only by John 10 ; the woman taken in adultery represented Israel, Ezek 16

Jn 8:4

John 8.44, they had committed adultery with Satan

Jn 8:6

Testing Him, like in "to pay taxes or not" (Mt 22.17), and "to allow for divorce or not" (Mt 19.3) (also see Mt 22.35 and Lk 10.25)

Jn 8:7

Dt 13.9, where the accuser was testifying to the truth of his testimony; here, Jesus was claiming to be "off the road," and in a position to judge; Attempts to “trap” Jesus backfire (Job 5.13, He captures the wise by their own shrewdness, and the advice of the cunning is quickly thwarted); Mt 22.21; Mt 19.4-6

Jn 8:11

Ps 130.4, There is forgiveness with Thee, that Thou mayest be feared; Nobody was ever saved by keeping the Law, but nobody was ever saved by grace who was not first indicted by the Law; there must be conviction before there can be conversion (which is why Romans paints a bleak picture in chapters 1-3, and offers the solution in chapters 4-8); certainly the experience of gracious forgiveness would motivate the penitent sinner to live a holy and obedient life to the glory of God; Jn 5.14, Jesus said the same to the invalid He healed

Jn 8:19

2nd Class Conditional Clause

Jn 8:21

transcendence (see Mt 28.20 for immanence)

Jn 8:23

Col 3.2, seek that which is from above; Is 55.9; Phil 3.20; Jn 17.16

Jn 8:24

Ex 3.14; Jn 16.9; 3rd class conditional

Jn 8:28

Jn 8:29

Mt 27.46, Jesus cries out, "My God, My God, why have You forsaken me?

Jn 8:41

See Mk 6.3, where the Jews called Jesus "Mary's Son"

Jn 8:42

2nd Class Conditional Clause; 2Cor 3.16, when one turns to the Lord, the veil is removed

Jn 8:44

John 8.4, the woman taken in adultery (like them)

Jn 8:47

1Cor 2.14, the natural man does not accept the things of the Spirit of God; "Some believe and some do not; some are morally receptive and some are not; some have spiritual capacity and some have not. It is to those who do and are and have that the Bible is addressed. Those who do not and are not and have not will read it in vain." (A.W. Tozer); Jn 10.26, you do not believe because you are not of my sheep

Jn 8:56

Heb 11.13

Jn 8:58

Jn 1.1, Col 1.17; Micah 5.2 ; Ex 3.14 ; Jn 17.5 (He was with the Father before the world was)

Jn 9:3

Many things happen in your life that have nothing to do with our lack of planning or disobedience to God. They are there so God can be glorified (Jn 11.4; see also Mk 5.30 ) ; Josh 4.24, these works are done so that God would be glorified

Jn 9:4

Eph 5.16

Jn 9:6

Rev 3.18; God opens eyes; Jn 9.6-7, 2K 6.20, Gen 21.19; Ps 146.8; Mt 9.30; Mt 20.33; Mk 8.25; Lk 24.31; Acts 26.18

Jn 9:14

Jesus loved doing works on the Sabbath, just to make a point (on the day they had made unbearable for the people; list of do’s and don’ts; checklist theology)

Jn 9:16

Law and Grace; Jer 31.31-33

Jn 9:22

1 Sam. 15.24; Esther 8.17, many non-Jews became Jews when they learned non-Jews were going to be targeted for destruction

Jn 9:29

Is 42.7 ; Is 35.5 ; Ps 146.7-8 ; Mt 11.5

Jn 9:34

God loves to glorify Himself through the nobodies of this world (Francis Schaeffer, No Little People)

Jn 9:38

There were others whom Jesus healed physically, but did not heal them spiritually (without Him we cannot, without us He will not); Mk 8.24, 2-stage healing; v. 11-man, v. 17-prophet, v. 38-Son of Man)v. See also Jn 9, v. 9 He's a Jew, v.12 He's greater than Jacob, v. 19 He's a prophet, v. 29 He's the Messiah

Jn 9:41

Those well, wise, righteous, and able to see are not ready to receive Christ (Jer 9.23, Mk 2.17, Mt 9.12, 1 Cor 3.18; Rev 3.17 ) ; 1Jn 1.8, they say they have no sin, but it remains; humility, wisdom, and righteousness are elusive qualities; Mt 5.3, blessed are the poor in spirit; they would have no sin, Jn 15.22 and Jn 15.24 ; Is 43.8, they are blind, even though they have eyes; Jn 3.36, God's wrath menw on him; see also 1Jn 3.14, menw in death

Jn 10:1

This chapter is over-represented with "egw eimi"

Jn 10:4

Ps 23

Jn 10:15

Mt 26.53, Jn 10.17, Jn 10.18, Jn 19.11; Phil 2.8, obedient to death (the only One Who can say this)

Jn 10:16

Gen 12.3, all families of the earth will be blessed (Gentiles); grafted in (Rom 11.17)

Jn 10:17

Mt 26.53, Jn 10.15, Jn 10.18, Jn 19.11; Phil 2.8, obedient to death (the only One Who can say this)

Jn 10:18

Mt 26.53, Jn 10.15, Jn 10.17, Jn 19.11; Jesus is the only person in history who chose to die; Phil 2.8, obedient unto death; Mt 26.39, "let this cup pass from me"

Jn 10:22

Ex 27.20

Jn 10:26

Jn 8.47, you do not listen because you are not of God

Jn 10:27

The formation of the canon; recognition of self-authenticating scriptures (Mt 10.14; Lk 4.32; Mk 1.22 ; Mt 7.29 ) ; Nah 1.7 ; Dt 13.4, listen to His voice and follow him; God has implanted in our minds a reflection of his own idea of what the true God must be, and this enables us to recognize him as God (Rom 1.21); Jn 18.37-38, Jesus to Pilate: "Everyone who is of the truth hears My voice.” Pilate said to Him, “What is truth?”

Jn 10:28–29

If you could lose your salvation, you would; "neither shall any man pluck them out of my hand," and Jn 10.29, "no man is able to pluck them out of my Father's hand"; What you could not gain by moral perfection, you cannot lose by moral imperfection

Jn 10:30

Dt 6.4 LXX (eis-one); Lk 10.16

Jn 10:34

1Cor 8.5; Ps 82.6 ; Ps 96.4-5, all the gods are nothing; 2Thes 2.4; Jer 16.20 and Gal 4.8, serving that which is not God; see also Acts 19.26-28; forces their hand, like Mk 10.18

Jn 10:38

"In the Father" appears also in Jn 14.10 and 11

Jn 11:4

Many things happen in your life that have nothing to do with our lack of planning or disobedience to God. They are there so God can be glorified (Jn 9.3; Mk 5.30 ) ; Josh 4.24, these works are done so that God would be glorified

Jn 11:9

1Jn 2.10, stumbling

Jn 11:15

Rom 8.28, all things work together for good

Jn 11:21

She didn't have the first two chapters of Job

Jn 11:25–26

All instances of "life" or "live" is zoe here

Jn 11:26

Like Mk 5.36, He encouraged the relative to believe

Jn 11:27

Mt 16.16; Jn 6.68-69

Jn 11:42

1K 18.37, Elijah prayed the same

Jn 11:48

Jn 7.31-32 ; Acts 1.6 ; Jn 18.36; Is 35.5-6 ; Lk 16.31, if they don't believe the scriptures, they will not be persuaded even if someone rises from the dead; Mk 12.7, the inheritance will be our when we kill the Son

Jn 12:13

Rev 7.9-10

Jn 12:14

Rev 5.6, first advent in humility, to seek and to save (Rev 19.11, the second advent on a horse, as a king); One Jewish tradition explains the two contrasting portraits of Messiah like this: "If the people of Israel will be righteous, the Messiah will come in the clouds of Heaven. If they will not be righteous, he will come as a poor man riding upon an ass" (Babylonian Talmud: Tractate Sanhedrin, Folio 98a)

Jn 12:16

Jn 21.23, disciples did not understand Jesus; Jn 4.33; Lk 18.34; Lk 24.8, Jn 2.22, they remembered (and Jn 2.17)

Jn 12:23

John 2.4 (hour has not yet come); Mk 14.41 ; Ecc 3.11 ; Gal 4.4

Jn 12:24

“When Christ calls a man, he bids him come and die.” (Dietrich Bonhoeffer, Cost of Discipleship)

Jn 12:25 Whoever

Mk 8.35

Jn 12:29

Ex 19.19, God's voice sounds like thunder

Jn 12:32

3rd class conditional

Jn 12:37–39

"They 'would not believe' (John 12:37); therefore they could not believe (v. 39). Similar illustrations of God’s punishing of persistent sin by hardening are common (Ex. 9:12; Rom. 1:24, 26, 28; 2 Thes. 2:8–12)" (Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 319)

Jn 12:42

Jn 3.2, "we know"

Jn 12:43 Love

Loved here is agapao; Gal 1.10; 1Thes 2.4: Eph 6.6 ; 2Tim 4.3 ; Ken Boa was in London when statues in Westminster Abby were cleaned after 800 years...work was detailed even where no person would ever notice; Lk 16.15

In a recent study, Twenge Campbell & Freeman (2012) reported shifts in life goals, concern for others, and civic orientation among large cohorts of American high school seniors (1976–2008 and 1966–2009). Compared to Baby Boomers (born 1946–1961) at the same age, GenX’ers (born 1962–1981) and Millennials (born after 1982) considered goals related to extrinsic values (money, image, fame) more important and those related to intrinsic values (self-acceptance, affiliation, community) less important. (From MILITARY PSYCHOLOGY, 24:488–512, 2012, Army Suicides: “Knowns” and an Interpretative Framework for Future Directions, by James Griffith)

"Our society strives to avoid any possibility of offending anyone - except God" (Billy Graham)

"You wouldn't be so concerned about what people thought of you if you knew how little they did" (Dr. Phil)

Jn 12:47–48

Rev 20.11-15, Great White Throne judgment

Jn 12:49–50

Dt 18.18

Jn 13:1

John chapters 13-17 plant the seeds of all the spiritual principles in the epistles

Jn 13:2

Neh 7.5

Jn 13:3

He knew His dignity and power (“the Father had given all things into His hands”)

He knew His significance and identity (“and that He had come forth from God”)

He knew His security and destiny (“and was going back to God”)

Jn 13:4

When a guest entered a home, he and the host would bow and exchange a greeting of peace. They would also kiss one another on their right and left cheeks (Jesus told Simon the Pharisee, “You gave me no kiss,” Luke 7:45). Following this, a servant would bring water and wash the guest’s feet. Since the disciples would not assume this humbling role, Jesus became a servant to His disciples by washing their feet after the last supper (Ken Boa, Bible Companion Handbook)

Ex 3.14, I am

Practice the things learned and received from Paul; Faith in Christ has the property of growing through acts of obedience, and an obedient faith results in a greater knowledge of God. So there is a reciprocal relationship between the faith components of knowledge and action; the better we know Him, the more we want to obey Him, and the more we obey Him, the better we will know Him (Ken Boa)

Jn 13:19

Jn 13:21

He took on our trouble, so we could forego it (Jn 14.1); Mt 11.28-29

Jn 13:23

In New Testament times, the Roman custom of reclining on three couches which formed three sides of a square (a triclinium) was often followed. With the weight of the upper body on the left arm, a guest would lean back upon the breast of another if he wanted to speak to him privately as John did with Jesus (see John 13:23-25; cf. Luke 16:22). The highest place of honor was on the right of the host, and the second highest was on his left (see Mark 10:35-37). Torn off pieces of bread served as a spoon for eating sauces out of a common bowl. The “sop” was a morsel of food which was dipped into the bowl and given by the host to a guest as a sign of friendship (see John 13:25-26). (Ken Boa, Bible Companion Handbook); John had a different reaction when he saw Jesus in Revelation 1.17 (Lion and Lamb)

Jn 13:30

Nicodemus came to the light at night (Jn 3.2), while Judas left the light to go into the darkness.

Jn 13:35

Man in store calling me "You," and Taylor "little you"

Jn 14:1

Over-represented by agapaw, eclipsed only by 1 Jn 4 ; do not be troubled, because He took on our trouble (Jn 13.21)

Jn 14:2–3

Gen 45.9

Jn 14:2

Heb 11.16 ; Mt 25.34, the kingdom is prepared for the just; Mt 25.41, eternal fire is prepared for the devil and his angels (Rev 20.10); Ex 3.8, God prepared a land flowing with milk and honey for the Israelites

Jn 14:6 Three Absolutes

Absolutes: Truth, Beauty, Goodness; God cannot be impersonal, personal, transcendent, polytheistic, pantheistic, monotheistic, able to beget, not able to beget, relevant, and irrelevant all at the same time; Acts 4.12 ; Esther 4.11; Lev 16.2 ; In Jn 6.65, only those to whom the Father has given access can come to Jesus; here (and in Mt 11.27; Lk 10.22 ) , only those to whom Jesus gives access can come to the Father; notice there is a positive aspect ("the" way, truth, and life", and then to make it as clear as possible, a negative aspect ("no one"); Mt 26.39, Jesus was looking for another way (Gal 2.21); also see Jn 6.44

"Follow Me. I am the Way, the Truth, and the Life. Without the Way, there is no going. Without the Truth, there is no knowing. Without the Life, there is no living. I am the Way which you must follow, the Truth which you must believe, the Life for which you must hope. I am the inviolable Way, the infallible Truth, the unending Life. I am the Way that is straight, the supreme Truth, the Life that is true, the blessed, the uncreated Life. If you abide in My Way you shall know the Truth, and the Truth shall make you free, and you shall attain life everlasting" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 219)

Jn 14:11

Jn 1.18, Jesus is in the Father

Jn 14:15–17

Trinitarian passage.

Jn 14:15

1Jn 5.3; Ecc 12.13, fear God and keep His commandments; Dt 11.1

Jn 14:16

Eph 4.30; In the OT (Ps 51.11), the Spirit could come and go (see also 2Cor 1.21-22); The Spirit has been called the Cinderella of the Church, getting left out of the service

Jn 14:20

Here, Jesus is in us; vs. 23, the Father is in us; vs. 26, the Spirit is with us; 1Jn 4.9, we live through Him--Phil 2.13 and Heb 13.21, He lives through us; belief and behavior, profession and practice; 2 Thes 1.12 ; 1Jn 4.13-16 ; Jn 17.21

Jn 14:26

Trinitarian; 1Cor 2.14

Jn 14:27

“You have made us for yourself, and our hearts are restless until they can find peace in You.” (Augustine, Confessions, Book 1.1); The seventeenth-century mathematician and philosopher Blaise Pascal observed in his Pensees that “all men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.” (Boa, Conformed, p. 203); The universe is designed in such a way that we cannot find peace apart from God; "All men desire peace but all do not care for the things that go to make true peace" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 151)

Jn 14:30

We are blind (2 Cor 4.4), bound (2Tim 2.26 ), and dead (Eph 2.1) in sin; unbelievers are not the enemy...they are victims of the enemy; 1Jn 5.19, the whole world lies in the power of the evil one

Jn 14:31

1Jn 5.3, this is the love of God, that we keep His commandments

Jn 15:2–6

1Jn 2.19, they were really not of us

Jn 15:2

Heb 12.11 ; Heb 6.7-8, bringing forth fruit or thorns; Mt 25.14-30; vv 2 and 5, fruit, more fruit, much fruit (Mk 4.8; Mt 13.8 ); Mt 21.43, the kingdom of God will be taken away from the Chief Priests and elders and given to a people, producing the fruit of it; the intensity of the spiritual warfare is directly proportional to the seriousness of a believer's response to the terms of discipleship; God's relentless pursuit to make you the person He always intended you to be ("I wish He wouldn't love me so much"); Ps 119.71, it is good that we are afflicted

Jn 15:3

Jn 13.10

Jn 15:4

The word remain, a key word in John’s theology, is menō which occurs 11 times in this chapter, 40 times in the entire Gospel, and 27 times in John’s epistles; to know Him is to love Him, to love Him is to trust Him, to trust Him is to obey Him, to obey Him is to abide in Him, to abide in Him is to bear fruit, and to bear fruit is to glorify Him

Jn 15:5

The Vine is the source, the Fruit is the goal (excess life from the branch; Sea of Galilee), the branch is simply the vessel used to transport nourishment from the Vine to the Fruit; Rom 8.8; Phil 2.13 ; Col 1.29; 1Cor 3.12-13 ; Gal 5.22-23 ; Mt 7.22-23, building upon your own works; "nothing" refers to anything of lasting value (Ps 90.17, spiritual alchemy); Ps 127.1, Unless the LORD build the house...; in his season, Ps 1.3 ; Mt 14, feeding of 5000, Jesus illustrates the method by which He would perform His works...through the branches (disciples, as they received from God and then fed the people); 2Cor 3.5; Lk 16.9, leveraging the temporal for the eternal; Col 1.9-10, bearing fruit by abiding in Him; Jn 21.6, Jesus gave the disciples an object lesson regarding this principle

Jn 15:7

Ps 37.4; Prov 16.3 (commit yourself to, and delight yourself in, the Lord); 1Cor 2.16, we have the mind of Christ

Jn 15:8

Succession of Glorifying God: Know, Love, Trust, Obey, Abide, Fruit; When God is glorified, we are satisfied, and the world around us is evangelized/edified; Mt 5.16 ; Phil 1.11

Jn 15:13

1Jn 3.16, laying down your life for others

Jn 15:15

Heb 2.11, He calls them brothers (Son of Man was his favorite name)

Jn 15:16

Mt 6.21 ; God allows us to find him (His grace precedes our response); 1Chron 28.9; Is 64.7; 2Chr 15.2, 4, 15 ; Dt 7.6-7, God chose Israel to be a people for His own possession; this fruit remains (see 1Cor 3.14, remain); Acts 10.22, divinely directed to hear a message

Jn 15:18–21

Edersheim, in his book Sketches of Jewish Social Life, said "the most unlike thing to Christ were His times."; the world recognizes its own people and listens to a message generated in its own circle (2Tim 4.3-4; Mt 5.14; 1Jn 4.5 )

Jn 15:18

"A real Christian is an odd number, anyway. He feels supreme love for One whom he has never seen; talks familiarly every day to Someone he cannot see; expects to go to heaven on the virtue of Another; empties himself in order to be full; admits he is wrong so he can be declared right; goes down in order to get up; is strongest when he is weakest; richest when he is poorest and happiest when he feels the worst. He dies so he can live; forsakes in order to have; gives away so he can keep; sees the invisible; hears the inaudible; and knows that which passeth knowledge" (A. W. Tozer); Is 59.15, 1 Jn 3.13, 2Tim 3.12; "I came down from heaven for your salvation and took upon Myself your miseries, not out of necessity but out of love, that you might learn to be patient and bear the sufferings of this life without repining. From the moment of My birth to My death on the cross, suffering did not leave Me. I suffered great want of temporal goods. Often I heard many complaints against Me. Disgrace and reviling I bore with patience. For My blessings I received ingratitude, for My miracles blasphemies, and for My teaching scorn" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 135)

Jn 15:22

Lk 12.47-48 ; they would have no sin, Jn 9.41 and Jn 15.24

Jn 15:24

Three barriers to evangelism: intellect, emotion, will; they would have no sin, Jn 15.22 and Jn 9.41; Rom 7.7

Jn 15:26

Trinitarian passage; Lk 24.27, Road to Emmaus

Jn 16:1

Top future by words, NA28

Jn 16:2

Acts 8.1-3; Acts 26.9-11; Rom 10.2

Jn 16:8–11

Three barriers to believing: intellectual (see 1Pet 3.15), emotional (1Cor 9.19-22), and volitional (Jn 16.8-11; 1Cor 3.6)

Jn 16:8

The enemy of our soul focuses on generalities; The Holy Spirit focuses on particulars (like the parent telling a child to clean up only what's in the hula hoop)

Jn 16:9

Jn 8.24

Jn 16:12

2Cor 12.4, inexpressible words

Jn 16:13

1Cor 2.14 ; Jonah 3.2, God told Jonah to proclaim the message He would give to him; Ex 4.12

Jn 16:14

Lk 24.27, Road to Emmaus

Jn 16:33

1Jn 4.4, Jesus has overcome the world; 2Tim 3.12, all who live Godly shall suffer persecution; Ps 119.165, those who love His law have great peace

Jn 17:1

This chapter and 18 are over-represented by eimi (along with 1 Cor 9 and 12); overrepresented with kosmos; over-represented by the perfect tense, eclipsed only by 1Jn 4

Jn 17:5

Jn 8.58 ; Jn 1.1; He was with the Father before the world was (also, Jn 17.24)

Jn 17:16

Heb 11.13, Phil 3.20 ; "Keep yourself as a stranger here on earth, a pilgrim whom its affairs do not concern at all. Keep your heart free and raise it up to God, for you have not here a lasting home" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 49); Mt 5.13-16, Dt 4.5-8, Israel was supposed to be different (Solomon, 2Chr 9.1-9) ; Col 3.2; Jn 8.23; Is 55.9

Jn 17:17

Justification and Sanctification are much like the wedding and marriage...one is an event, the other, a process

Jn 8.58 ; Jn 1.1; He was with the Father before the world was

Jn 18:1

This chapter and 17 are over-represented by eimi (along with 1 Cor 9 and 12).

Jn 18:5–8

Acts 22.25-29; Acts 25.10-12

Jn 18:10

1Pet 3.8-9, Peter urges harmony, kindness, and humility...something must have changed his mind

Jn 18:13

"In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the day time and the verdict must also be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival-day." (Mishnah: Sanh. 4:1); Jesus had six trials, three Jewish and three Roman (Peter's denials took place after each Jewish trial, one denial per trial); Acts 23.3, the Jews did the same with Paul

Jn 18:18

Later, after His resurrection, Jesus would make a charcoal fire for the disciples' fish

Jn 18:22

Acts 23.4, Paul was asked the same question

Jn 18:28

Mt 27.6, "It is not lawful"

Jn 18:36

Jn 11.48 ; Jn 7.31-32; Acts 1.6-8; Mt 4.8, Satan showed Jesus all the kingdoms of the world; Dan 2.34, stone chiseled out not by hands

Jn 18:36 Behind the Curtain

-2Cor 10.3, Our war is not with the flesh

-2K 6.17, Elisha and army of angels

-Job 1.1-12, Satan's attack on the saints

-Dan 10.12-13, Geographical powers

-Is 14.12-14, Satan's origins

-Rev 4-5/Is 6.1-4, around the throne of God in heaven

-1K 22.19-23, a deceiving spirit in the mouth of the prophet

-Eph 6.12, our struggle is not against flesh

-Jn 18.36, Jesus' kingdom is not of this world

-Dan 2.34, stone chiseled out not by hands

Jn 18:37

Ps 85.10-11, heaven kissing earth at the crucifixion; 1Cor 2.14

Jn 18:38

Relativism; probably indicates Pilate was not a believer

Jn 19:6 Why did they want to kill Jesus?

-They were afraid of Him, for the whole crowd was astonished at His teaching, Mk 11.18

-As He said this, all His opponents were being humiliated; and the entire crowd was rejoicing over all the glorious things being done by Him, Lk 13.17

-They could not find anything that they might do, for all the people were hanging on to every word He said, Lk 19.48

-Never has a man spoken the way this man speaks, Jn 7.46

-For blasphemy; and because You, being a man, make Yourself out to be God, Jn 10.33

-If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation, Jn 11.48

-(Pilate) knew that because of envy they had handed Him over, Mt 27.18

-You seek to kill Me, because My word has no place in you, Jn 8.37

-You will be hated by all nations because of My name, Mt 24.9

The innocence of Christ (see Ex 12.5, Passover lamb unblemished) was declared by:

-Pilate's wife - Matthew 27:19

-Judas Iscariot - Matthew 27:4

-Pilate - Matthew 27:24; Luke 23:22; John 19:6

-Thief on the cross - Luke 23:41

-Roman soldiers - Mark 15:39

Who all was complicit in Jesus' death?

-His disciples, Peter, Mt 26.74 and Judas, Mt 27.3

-Chief Priests and elders, Mt 27.1; 1Thes 2.14-15

-Romans, Mt 27.2

-Acts 4:27–28, For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose predestined to occur.

-Jn 10.18/Phil 2.8, Jesus

Mt 26.53, Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?

Jn 10.15, just as the Father knows me and I know the Father; and I lay down my life for the sheep.

Jn 10.17, For this reason the Father loves me, because I lay down my life that I may take it up again

Jn 10.18, No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again

Jn 19.11, Jesus answered him, “You would have no authority over me at all unless it had been given you from above."

Jn 19:8

Jn 19.12, Pilate was even more afraid of Caesar

Jn 19:11

Mt 26.53, Jn 10.15, Jn 10.17, Jn 10.18; Mt 22.21 ; Rom 13.1 ; Gen 45.8, the brothers did not send Joseph into Egypt, God did; Matt 13:12; Mark 4:25; Luke 8:18; John 15:2; Lk 16.10-12 ; Mt 25.29 ; Jn 20.29, Jesus made a distinction between those who have seen and believed, and those who have not seen and believed (He probably expected more from Thomas); also see Ezek 8.6, Lk 12.48, and Mt 11.20-24

Jn 19:25

At the Cross:

Mary (Jesus' earthly mother); Salome, mother of the Zebedee boys; Mary Cleophas, mother of James and Joses; Mary Magdalene; Other women from Galilee; John

At the Tomb:

Joanna, Salome, Mary Cleophas, Mary Magdalene, Other women from Galilee

Jn 19:27

John was the only apostle at the cross, all the others having left Jesus. Interestingly, tradition has it that all the apostles suffered a martyr’s death with the exception of John (the Bible records the death of only two disciples: James and Judas).

Jn 19:30

Jn 19.30, It is finished (telew, perf pass indic 3s)

Rev 21.6, It is done (ginomai, perf act indic 3p)

Jn 19:31

Normally, Romans would leave the corpse on the cross to be picked apart by birds and animals. But in Judea, the acquiesced to Jewish law during times of peace (in order to keep the peace, Pax Romana)

Ex 12.46

Lev 23.10-11, first fruits (1Cor 15.23, Christ is our first fruits)

Jn 20:2

"loved" here is phileo

Jn 20:14–18

God loves to save His best news for the lowly (1Cor 1.27; Lk 2.8-16, the shepherds reacted the same way)

Jn 20:14

Neither were the two on the road to Emmaus able to recognize Him, Lk 24.16

Jn 20:15

He asked the same question to two of John's disciples in Jn 1.38

Rev 3.20, Jesus stands at the door and knocks (will not violate the door of your will); Without Him, we cannot...without us, He will not

Jn 20:29

1Pet 1.8 ; Heb 11.13 ; John 1.50, Jesus said something similar to Nathanael; Lk 12.48, Jesus probably expected more from Thomas, since he had been given more than others; 2K 6.17, Elisha's servant got to see; Nu 14.11, the Israelites got to see (but still doubted); also see Matt 13:12; Mark 4:25; Luke 8:18; John 15:2; Lk 16.10-12 ; Mt 25.29 ; also see Jn 19.11, Lk 12.48, Ezek 8.6, and Mt 11.20-24 ; Job 13.15

Jn 21:3

Steven Wright: "There's a fine line between fishing and just standing on the shore like an idiot."

Jn 21:6

Lk 5.4; teaching the disciples they can do nothing (of value) without Him (Jn 15.5)

Jn 21:9

Peter was warming himself by a charcoal fire before Jesus' crucifixion in Jn 18.18

Jn 21:11

Dt 29.5, clothes and shoes did not wear out

Jn 21:15–17

Mt 14.19, Mt 15.36, Mk 6.41, Mk 8.6-7, Lk 9.16

Jn 21:18

2Pet 1.14

Jn 21:21

2Cor 10.12, not wise to compare yourself with others; see also parable of workers in the vineyard, Mt 20.12

Jn 21:23

Jn 4.33, disciples did not understand Jesus; Jn 12.16; Lk 18.34; see also Mt 27.47

Jn 21:25

We have a recorded 53 days in the life of Christ

Ac 1:1 Acts

Acts begins with a Kosher Pickle, and ends with a Ham Sandwich

Should be named, "Acts of Christ through the Apostles"

Note, the acts come after the gospels; works follows faith

Top book for Aorist tense in NT

AAInd3S hupostrephw (upestrepsen) is only found in Luke-Acts (6X)

AAInd2S apostellw (apesteilas; 7X) only occurs in John, but AAInd3P exapostellw (exapesteilan; 5X) only occurs in Luke-Acts

AAInd1P erxomai, ἔρχομαι (hlthomen, ἤλθομεν) only occurs in Acts (8X) except for Mt 2.2 and 25.39

Only Luke-Acts uses PAO3S of eimi, εἰμί (eih, εἴη; 11x) (except for John 13.24) and FMInd2S of eimi, εἰμί (esh, ἔσῃ; 6x) (except for Eph 6.3 and 1 Tim 4.6), and only Acts uses FMInf of eimi, εἰμί (4x)

polis-43X

Acts 1.8 Division (Jerusalem, Judea and Samaria, uttermost parts of the World

-Acts 1.1-6.7

-Acts 6.8-9.31

-Acts 9.22-28.30

Paul hit Ephesus (in Asia), Philippi and Thessalonica (in Macedonia), and Corinth (in Achaia) during his missionary journeys. All four cities were major cosmopolitan centers, situated on important trade routes around the Aegean Sea.

Paul’s Journeys

• 1st-1400 miles (LA to Dallas); 47-49; Galatians

• 2nd-2800 miles (LA to NY); 49-51; 1 and 2Thes

• 3rd-2800 miles; 52-57; Romans, 1 and 2 Corinthians

• Rome-2200 miles (LA to Chicago); 57-62; Ephesians, Philippians, Colossians, Philemon

Ac 1:6–8

Jn 18.36 ; Jn 11.48 ; Jn 7.31-32 ; As with the individual believer (Rom. 1-8 internal transformation, followed by Rom. 12-15 external result; also see Mk 12.30 ), true change is from the inside out, from Jerusalem to the world. Furthermore, Jerusalem would be the obvious point from which the gospel would spread, since so many there were witnesses of the resurrection (that is, had the resurrection not happened, there would be sufficient testimony there to sink the gospel message). Is 35.5-6

Ac 1:8

BE witnesses; "Only one intimately acquainted with the state of matters at the time would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judæa, as St. Luke markedly does on several occasions (Luke 5:17; Acts 1:8; 10:39)" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 73); Lk 24.47

Acts 2, 8, 10, and 19; from Judea and out; Mk 7.27; Mt 10.5-6; The sequence of places where the apostles would witness manifests the order in which the Gospel would be preached (i.e., the Jews first and then the Gentiles); Rom 1.16, to the Jew first; Jesus’ statement to the Syrophoenician woman indicated that the Jewish nation was Jesus’ primary target for evangelism during His earthly ministry.

Jesus bookended His earthly ministry with evangelism. He began by calling His disciples to be fishers of men (Mt 4.19), and ended by commissioning them to be His witnesses in the world (Acts 1.8).

Acts 8.4 fleshed out this commission

Gen 12.3, all the earth will be blessed

"Buddhism is centripetal, but Christianity is centrifugal" (GK Chesterton, Orthodoxy, p. 23)

“If the Holy Spirit was withdrawn from the church today, 95 percent of what we do would go on and no one would know the difference. If the Holy spirit had been withdrawn from the New Testament church, 95 percent of what they did would stop, and everybody would know the difference.” (A.W. Tozer)

Acts 1.1-6.7, the witness in Jerusalem

Acts 6.8-9.31, the witness in all Judea and Samaria

Acts 9.32-28.31, the witness to the extremity of the Earth

Ac 1:8 3 types of witness

Three types of evangelism:

-Proclamational (Peter, Acts 2)

-Confrontational (Phillip, Acts 8.26-39; no relational history)

-Relational (Paul, 1Thes 2.1-12)

Ac 1:9–11

Zech 14.4, the 2nd part of His 2nd advent will find Him on the ground; In the clouds, Dan 7.13; Matt 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; Rev 1:7, Rev 1.13, Rev 14.14

Ac 1:12

"The expression probably came from God's instruction to the children of Israel as they prepared to cross the Jordan into Canaan (Joshua 3:4 ). As they followed the priests bearing the ark of the covenant, they must maintain a distance of 2,000 cubits from it. Earlier, while in the wilderness, they had been told not to leave home on the Sabbath (Exodus 16:29 ). Rabbis eventually interpreted these commands as limiting Sabbath travel to 2,000 cubits" (Holman Bible Dictionary). Therefore, a Sabbath Day’s walk was about 3,000 feet or a bit more than half a mile. The rabbis, however, invented a way of increasing this distance without technically infringing the Law, by depositing some food at the 2,000-cubit limit, before the Sabbath, and declaring that spot a temporary domicile. They might then proceed 2,000 cubits from this point without transgressing the Law. And in some cases even this intricacy of preparation was unnecessary. If, for instance, the approach of the Sabbath found one on his journey, the traveler might select some tree or some stone wall at a distance of 2,000 paces and mentally declare this to be his residence for the Sabbath, in which case he was permitted to go the 2,000 paces to the selected tree or wall and also 2,000 paces beyond, but in such a case he must do the work thoroughly and must say: "Let my Sabbath residence be at the trunk of that tree," for if he merely said: "Let my Sabbath residence be under that tree," this would not be sufficient, because the, expression would be too general and indefinite (Tractate `Erubhin 4:7).

Ac 2:4 from Judea and outward

2.4 The Holy Spirit in Acts (we must be careful not to turn description into prescription)

chapter location tongues hands baptism apostles who

2 Jerus. yes no no all Jew

8 Samaria no before before Peter/John Samaritan

10 Caesarea yes no after Peter Centurion

19 Ephesus yes before before Paul ?

- unbelieving Jews were present at all

- apostles present at all

Ac 2:4

Possibly a reference in contrast to the giving of the Law at Sinai (Ex 34.29)

Ac 2:6

Looking forward to the day this would be the norm, Zeph 3.9-11

Ac 2:9–11

Reverses Babel and Paul's Journeys

Ac 2:14 Evangelism

Three types of evangelism:

-Proclamational (Peter, Acts 2)

-Confrontational (Phillip, Acts 8.26-39; no relational history)

-Relational (Paul, 1Thes 2.1-12)

Ac 2:23

Peter implicated both the Jews ("you") and the Gentiles ("lawless men") in the crucifixion; the Gen 50.20 principle, they meant it for evil, but God meant it for good; God delivered the three Hebrews from the fire, Dan 3.17-27; God's will is established through human freedom

Ac 2:23

God sets in Motion (Gal 6.9, for in due season we shall reap if we faint not)

-Joseph, Gen 50.20

-The servant of Naaman's wife, 2K 5.2 (which led to Naaman's faith in v. 15)

-The crucifixion was meant for evil by the Jews and Gentiles, but God meant it for good, Acts 2.23

-Job, Job 1.12 (viewed in the light of Job 42.12)

-Esther, Esther 4.14

Ac 2:33

Trinitarian

Ac 2:37

Heb 4.12 ; like when the jailer heard Paul in Acts 1630 and asked, "Sirs, what must I do to be saved?"

Ac 2:38–39 Baptized for the forgiveness of your sins

Trinitarian passage; "It is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15–16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together" (Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2006)); It should be noted that elsewhere (Acts 5:31; 10:43; 13:38; 26:18) Peter, the same speaker, promised forgiveness of sins on the basis of faith alone. Furthermore, the phrase "for the forgiveness of your sins" is plural, referring not to the singular "each be baptized," but to the command "repent," which is also plural.

Ac 2:39

Acts 13.48, as many as had been appointed

Ac 2:42

The edification here led to evangelization in verse 47; "True renewal is not a matter of institutional reorganization or public appeal; rather, it centers on the power of the Spirit (fire), the authority of the Word (fuel), and unity in prayer (fellowship) within the remnant of committed believers in the body of Christ. When prayer becomes pervasive, when passion becomes contagious, and when the power of God becomes evident, the community of faith grows both in quality (discipleship) and in quantity (evangelism)" (Ken Boa, Conformed, p. 448)

Ac 2:42 Ancient Historians on the Early Christians

Tacitus:

-hated for their abominations

Pliny the Younger:

-habit of meeting on a certain fixed day before it was light

-sang in alternate verses a hymn to Christ, as to a god

-bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up

-after which it was their custom to separate, and then reassemble to partake of food

Josephus:

-come to love him

-did not give up their affection for him

Lucian:

-novel rites

-they are all brothers from the moment that they are converted

-they deny the gods of Greece

-they worship the crucified sage, and live after his laws

Ac 2:47

Evangelization here was a result of edification in verse 42

Ac 3:17

Lk 23.34

Ac 3:18

Ge. 3:15. Ps. 22; Ps 69. Is. 50:6; Is 53. Da. 9:26. Zec. 12:10; Zech 13:7

Ac 3:22

Dt 18.15, they were waiting for this prophet, the Messiah, for whom Peter told them they could stop looking (see Jn 1.21)

Ac 3:26

Rom 1.16 , to the Jew first

Ac 4:4 Persecution

Exodus 1.12; Persecution brings growth; The blood of the martyrs is the seed of the church; Acts 8.4

Ac 4:7

Four times in Acts when the Lord’s followers stood before this Jewish court:

-Acts 4.7, Peter and John

-Acts 5:27, Peter and the apostles

-Acts 6:12–14, Stephen

-Acts 22.30, Paul

Ac 4:12

Jn 14.6 ; Esther 4.11; Lev 16.2 ; Mt 26.39, Jesus was looking for another way (Gal 2.21); 1Tim 2.5, one mediator

Ac 4:13

Isaiah 50.4, Jn 7.15 ; 1K 3.28, the people realized Solomon possessed supernatural wisdom; 1Pet 3.15, be always ready to give an answer; "I am He Who in one moment so enlightens the humble mind that it comprehends more of eternal truth than could be learned by ten years in the schools...For a certain man by loving Me intimately learned divine truths and spoke wonders. He profited more by leaving all things than by studying subtle questions" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 185–186)

Ac 4:20

Jer 20.9, a burning fire in my bones

Ac 4:25

2Tim 3.16

Ac 4:27

Complicit in the murder of Jesus: Romans (Herod, Pilate), Gentiles, Jews; Jesus laid His own life down, Jn 10.18 and Phil 2.8; Acts 9.15, later Jesus would send Paul to these same groups

Ac 4:32

The Qumran community's beliefs and practices included communal meals, common property, messianic interests, and the coming judgment. (The Oxford History of the Biblical World, M.D. Coogan, ed, p. 489)

Ac 4:36

Acts 9.27 and Acts 15.39 are examples of "Encouragement"; Gal 2.13 records his weakness

Ac 5:4

Ananias obviously had a low view of God, assuming he could fool Him; 2Cor 9.6, it was all his to direct as he chose, but he was hypocritical about his giving

Ac 5:5

Josh 7.25 , Nu 15.32–36, Nu 16.1–35, Acts 12.23, Lev 10.1-2 , 1Cor 11.30, 2Sam 6.1-11; Ex 32.27 ; God set a standard early on; former commander said if you observe something not to standard, and do nothing, you have set a new standard

Ac 5:11

Dt 13.10-11, an extraordinary commitment to the Lord

Ac 5:29

They were on a collision course with human government (illustration of ship demanding light house change course); Ex 1.17 ; Jn 19.11 ; Mt 22.21; 1Sam 22.17; Dan 3.28 and Dan 6.10. The king is supposed to read and make a copy of the Word of God (Dt 17.18-19); later, Peter would encourage believers to submit to human institutions (1Pet 2.13-15)

It is not wrong to try to change a government

(1) one example: voting

(2) God “appoints” or establishes leaders (Rom. 13:2); but God works through human actions to "appoint" different leaders too

(3) Examples in Scripture of leaders delivering their people from tyrants:

Moses & Exodus (Exod. 1-14)

Judges (Judg. 2:16)

Hebrews 11:32-34

There is a difference between an individual criminal breaking a law (Rom. 13 prohibits), and a legitimate lower government official seeking independence from or change in higher government (American colonies vs. King George III of England; Israelites - Egypt/ Pharaoh). There is also a difference between individual law-breaker and a group of law-abiding citizens seeking to rid themselves of tyranny. Rom. 13 was not written about this second group (plots against Hitler; book of Judges in Bible - God raised up deliverers).

In Germany, The Confessing Church, under the leadership of Niemöller, addressed a polite, but firm, memorandum to Hitler in May 1936. The memorandum:

-protested the regime's anti-Christian tendencies

-denounced the regime's antisemitism

-demanded that the regime terminate its interference with the internal affairs of the Protestant church

This was essentially the straw on the back of the proverbial camel. The regime responded by:

-arresting several hundred dissenting pastors

-murdering Dr. Friedrich Weißler, office manager and legal advisor of the second preliminary church executive of the Confessing Church, in the Sachsenhausen concentration camp

-confiscating the funds of the Confessing Church

-forbidding the Confessing Church from taking up collections of offertories (Wikipedia)

Ac 5:33

Same word used in Acts 7.54 and Ps 112.10 (LXX), gnash (the wicked gnash their teeth when they see the blessings of those who fear God) (see also Ps 35.16 and Ps 37.12); Heb 4.12

Ac 5:34

Gamaliel: Grandson of the great Jewish teacher Hillel the Elder, and died twenty years before the destruction of the Second Temple in Jerusalem; also, teacher of Paul (Acts 22.3)

Ac 5:36–37

There might have been more than one person with that name. In other words, Luke, the author of the book of Acts, and Josephus, a first century historian, could simply be talking about two different people named Theudas. Luke's Theudas sounds like a religious leader who had a following of about 400 people. Josephus' Theudas sounds like a different person, a magician who claimed to be a prophet and who had a large following, one that was large enough to provoke a deadly confrontation from the government. For these and other reasons, many scholars and writers believe that Luke and Josephus are talking about two different people with the same name.

Ac 5:38

Ps 127.1, unless the LORD builds the house, they labor in vain who build it; Gen 32.25, Jabob loses wresting match with God; Judges 6.31, if Baal is a god, let him contend for himself; 3rd class conditional

Ac 5:39

1 Sam 2.10 , Gen 24:50 (Laban), Nu 24:13 (Balaam); Judges 6.31, let Baal defend himself; Acts 26.15, kicking against the goads; get along with Police...things go much better that way; Is 43.13, I act and who can reverse it?; 1K 12.24, this thing has come from Me; Jer 38.17-18; 1st class conditional

Ac 5:41

Mt 5.12, rejoice when you are persecuted because of Jesus; 1Pet 4.13 ; Lk 10.20, the seventy were rejoicing that the demons were subject to them in Jesus' name

Ac 6:10

Mt 10.18-20, you shall be brought before governors and kings...it is not you who speak, but the Spirit

Ac 6:11

Mt 26.59, against Jesus; Ex 23.1-2

Ac 7:2–4

Gen 12.1, he was told again to go while living in Haran

Ac 7:10

Prov 3.4, you will find favor in the sight of God and man

Ac 7:14

Ac 7:16

The pronoun "their" or "they" (Acts 7:16) does not include Abraham, Isaac, and Jacob, but looks back to the words "our fathers" in verse 15 and refers to Joseph and his brothers.

Ac 7:25

Ex 2.12, Moses trying to get ahead of God

Ac 7:35–37

Moses, like Joseph and Christ, was not accepted until his second appearance (Zech 12.10; Gen 45.15)

Ac 7:40

Ex 32.1, delayed gratification

Ac 7:42

Is 47.13, God gave them over to the astrologers, stargazers, and monthly prognosticators; Rom 1.24 and Rom 1.28, God gave them over to do those things which are not proper; 1Cor 5.5 ; 1Jn 5.18-19; Is 57.13

Ac 7:52

Mt 22.6, parable of the Marriage Feast (and Mt 21.35)

Ac 7:53

Gal 3.19

Ac 7:54

Same word used in Acts 5.33, and Ps 112.10 (LXX), gnash (the wicked gnash their teeth when they see the blessings of those who fear God) (see also Ps 35.16 and Ps 37.12); Heb 4.12

Ac 7:55

Trinitarian passage.

Ac 7:56

Lk 22.69; Stephen is the only one besides Jesus to use the title "Son of Man"; Dan 7.13 ; Ps 110

Ac 7:59

Jesus did the same, Lk 23.46; "Pascal puts the point bluntly: ‘I prefer those witnesses that get their throats cut’” (Boa and Bowman, Faith Has Its Reasons, p. 733)

Ac 7:60

Lk 23.34, Jesus did the same

Ac 8:1–3

Jn 16.2, Jesus told His followers that there will come a time when His enemies will put them to death believing they are serving God (Acts 26.9-11; Rom 10.2; 1Tim 1.13)

Ac 8:4

Acts 1.8, Jesus said they would be His witnesses to the world; persecution brings growth, Acts 4.4; Ex 1.12

Ac 8:18–19

2K 5.15-17; Dan 5.17 ; Josh 7.1

Ac 8:19–21

Jer 45.5, seek not greatness (Ps 49.12)

Ac 8:32

The Ethiopian eunuch riding in his chariot on his way home from Jerusalem was reading a portion of Scripture. These were not autographs; they were copies. These copies contained scribal errors. Yet the Bible calls them graphe, and every graphe is inspired (2 Tim 3.16). Ergo, copies of the autographs are inspired (generic definition), which means no translation needs to be flawless to be considered the inspired Word of God. This was clearly Paul's view.

Ac 9:7

Like Daniel in Dan 10.7

Ac 9:15

The same groups complicit in His death, Acts 4.26-27

Ac 9:26–27

In Acts 15.37-39, Paul wasn't so accommodating for John Mark; Jesus told a parable about this (Mt 18.23-35)

Ac 10:1

Two types of Roman soldiers: Legionary (citizen) and Auxiliary (non-citizen). 80 Legionaries make a Century, six Centuries make a Cohort, and ten Cohorts make a Legion (which include a 120-member cavalry unit). Auxiliaries don't get larger than a Cohort, and after 25 years of faithful service (they all pledge allegiance to the emperor), they are rewarded with a small plot of land, a pension, and Roman citizenship, which extends to all their family for generations to come.

Ac 10:5

Jonah 1.3; Jonah refused to go the Gentiles, leaving Joppa heading West

Ac 10:14

Ezek 4.14

Ac 10:22

Jer 29.13 ; 1Chr 28.9 ; see also vv. 4 and 15 ; Jn 15.16, we did not choose Him, He chose us; Is 64.7, unless God turns His face towards us, we will not seek Him; 2Chr 15.1, if you seek Him, He will let you find Him

Ac 10:25–26

Rev 19.10 and Rev 22.8-9; Acts 14.11-15, the people at Lystra worshipped Paul and Barnabus

Trinitarian passage.

Oliver Otis Howard (MG, Union Army), 1863, Address to the 127th Pennsylvania Volunteers, “I would to God, that all the men of my command were true followers of Christ Jesus, the Lord. Solders, allow me to express, with your chaplain, the sincere desire of my heart, that we may meet at the right hand of the Great Judge in that day, which he has described to us” (Peter Marshall and David Manuel, The Glory of America (Bloominton, MN: Garborg’s Heart N Home, Inc., 1991), 2;19).

Ac 11:16–17

Trinitarian passage.

Ac 11:24

Nu 14.24, Caleb; Nu 27.18, Joshua, Gen 41.28, Joseph

Ac 12:13

Rev 3.20 ; here, answer is huakouw (obey); James 1.22-25 ; Ezek 33.31 ; Mt 7.24-27 ; Rev 1.3 ; Rom 2.13 ; Lev 8.23; the Word moving from the head, to the heart, to the hands; Nu 14.22, Israel heard but did not obey

Ac 12:15

Lk 24.11; Gen 45.26

Ac 12:19

Mt 28.14, the council worked to keep the soldiers guarding Jesus' tomb out of trouble, since they failed their mission

Ac 12:22–23

Moses robbed God's glory (Nu 20.12 ) ; Dan 4.31, God had to get Nebuchadnezzar's attention for the same reason; Is 10.12-19, the king of Assyria; Hezekiah, Isaiah 39.1-2; David, 2Sam 24.2

Ac 13:27

Jn 1.11, His own received Him not

Ac 13:46

Gen 6.3 ; 2Pet 3.9; 2Cor 6.2 ; Is 55.6 ; Mt 13.13, Jesus began speaking in parables because of those who heard and saw, yet did not hear or see; Mt 10.5-6 , the Jews were first to hear the gospel

Ac 13:48

From before the foundation of the world, He has already woven our decisions into the fabric of His plan for our life; Ps 139.16 ; do I owe my election to my faith, or do I owe my faith to my election? Jn 6.65, only those to whom the Father has given access can come to Jesus; Jn 14.6, only those to whom Jesus gives access can come to the Father; Prov 16.9 (see also Prov 16.33); Is 46-9-10; Acts 2.39, as many as God will call to Himself

Ac 14:11–15

Acts 10.25-26, Cornelius worshipped Peter

Ac 14:16

Acts 17.30, God had overlooked the times of ignorance

Ac 15:2

“By proving heretics to be wrong we bring into clearer light what [the] church believes and what sound doctrine is”—Augustine, Confessions, Book 7.19

Ac 15:10

Lk 11.46; Mt 11.28; the yoke is legalism

Ac 15:20

Abstinence from blood goes back to Gen 9.4 ; 1Cor 10.25-28, eat without asking questions; By not attending temple banquets, or being involved in fornication, or eating meat with blood in it, the Gentile Christians would be maintaining high moral standards and would keep from offending their Jewish brothers. There were Jews in every city who would be offended by Christians not following these strictures (BKC); Rev 2.14 and Nu 25.1-9, describes how Balaam caused Israel to stumble (to eat things sacrificed to idols, and to commit acts of immorality with the daughters of Moab)

Ac 15:36–41

2Tim 4.11

Ac 15:37–39

In Acts 9.26-27, Barnabas was very accommodating for Paul; Jesus told a parable about this (Mt 18.23-35)

Ac 16:3

1Cor 9.22, I have become all things to all men in order to save some; but Paul said "if you receive circumcision, Christ will be of no benefit to you" (Gal 5.2)

Ac 16:6–7

Prov 21.31; 1Sam 17.40; Gen 26.22, keep trying until God gives you peace; North, East, and South received the Gospel in Acts 2.9-11 ; the "door opened", 2Cor 2.12

Ac 16:14

1Cor 2.14

Ac 16:19

"dragged" here is the same word as "draw" in Jn 6.44, where Jesus said "No one can come to Me unless the Father who sent Me draws him"

Ac 16:30

Like when the people heard Peter in Acts 2.37, "Brethren, what shall we do?"

Ac 16:37

Ac 17:1

Thessaloniki was first established in 316 BCE by Cassander and named after his wife, Thessaloniki, sister of Alexander the Great. In 168 BCE, it was taken by the Romans (Dan. 2:36-44), retaining its Hellenistic character. Paul visited Thessaloniki in 50 and 56 CE. Galerius was brother-in-law to Diocletian (dished out the most severe persecutions Christian ever endured). He was appointed governor of Balkans and chose Thessaloniki as his base. The Arch of Galerius was built in his honor upon his triumphal return from a victorious campaign against the Persians (305 CE). The Via Egnatia ran underneath the arch.

Ac 17:2

Lk 4.16, like Jesus

Ac 17:11

1Thes 5.21 ; Job 34.3, tasting words; Joshua 1.17 , the Israelites would only obey Joshua as long as he was in compliance with God's law ; James 2.25, Rahab received (same root, dechomai) the spies; the natural man does not accept (dechomai) the things of the Spirit of God, 1Cor 2.14 (see also Jn 1.11, His own received Him not); keeping the front door open and the screen door shut

Ac 17:18

Philosophy turns to the last place where people ruled--their own souls. Epicureans never challenge themselves; they die out in 4th cent. Romans were practical philosophers--gov't., politics. Stoics don't tell us anything about how to live (Seneca, Rufus); they hated Cynics.

Ac 17:24

Is 66.1, God doesn't dwell in houses

Ac 17:25

1 Chr 29.14 ; Augustine, Confessions, Book 9, Chapter 13, "But if a man recounts to you all the real merits he has, he is only telling you of your gifts to him"; Job 41.11 ; 1Cor 4.7 ; Ps 50.10-12

Ac 17:26

Ps 139.16, in God's book are written all the days that were ordained for us, when as yet there was not one of them; Is 46.9-10

Ac 17:27

4th Class Conditional Clause

Ac 17:30–31

This statement includes a description of a previous way in which God acted, God’s present way of acting, and a future activity that he will carry out, all in time, even though He can see all times at once (Is 46.9-10) ; Acts 14.16, God had permitted all the nations to go their own ways

Ac 17:32

Three ways humans dismiss the gospel call: distraction, indifference, entertainment

Ac 18:1

Corinth , one of the three major powers in Greece during the 5th c. BCE, took part in all the battles against the Persians. The city was totally destroyed by the Romans in 146 BCE, and later resettled by Julius Caesar in 44 BCE.

Ac 18:3

Some of the best tents available (Col 3.23)

Ac 18:6

Mt 7.6, do not give what is holy to dogs

Ac 18:14–16

Mt 27.24, Gallio was successful where Pilate was not

Ac 18:26

Mt 13.12, to those who respond to God's word, God gives them more

Ac 19:15

Eph 6.12, our fight is against the spirit world; the intensity of the spiritual warfare is directly proportional to the believer's seriousness to the terms of discipleship

Ac 19:26

Jn 10.34; 1Cor 8.5; Ps 82.6 ; Ps 96.4-5, all the gods are nothing; 2Thes 2.4; Jer 16.20 and Gal 4.8, serving that which is not God

Ac 20:7

1Cor 16.2, first day of the week

Ac 20:16

4th Class Conditional Clause

Trinitarian passage.

2Tim 4.2, "Preach the word"; Ezek 33.8, the watchman

Ac 20:33

1Sam 12.3, Samuel said the same; also v. 27 is similar to Samuel's address in 1Sam 12.23

Ac 21:28 Greeks

see Eph 2.14

Ac 22:3

Gamaliel: grandson of the great Jewish teacher Hillel the Elder

Ac 22:8–10

Two good questions to ask: Who are you. Lord? and What shall I do, Lord?

Ac 22:25–29

Acts 16.37

Ac 23:3

cf. Jn 18.13, the Jews violated their own law to condemn Jesus, because He violated their tradition

Ac 23:4

John 18.22, Jesus was asked the same question

Ac 23:8

Mt 22.29-33, Jesus refuted this teaching

Ac 23:9

Mk 12.28, Jesus used the same strategy

Ac 23:26–30

"When a prisoner was forwarded to a superior, the subordinate officer was required to accompany the subject with a written statement of the case. This letter from Claudius Lysias presents the essentials of the case. The commander bent the truth in saying he rescued Paul (v. 27) because he actually learned from a subordinate that Paul was a Roman citizen (22:26). He also discreetly omitted any reference to his preparing to have Paul flogged (cf. 22:25, 29)" (John F. Walvoord et al., The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Ac 23:25–30.)

Ac 24:19

4th class conditional

Ac 24:25

Mt 10.18-20, you shall be brought before governors and kings...it is not you who speak, but the Spirit; Acts 6.10, Stephen

Ac 25:18–19

Is 53.2 and Mt 26.48, where Jesus was a relative unknown

Ac 25:20

4th Class Conditional Clause

Ac 26:10

Acts 8.1-3; Jn 16.2, Jesus told His followers that there will come a time when His enemies will put them to death believing they are serving God; Rom 10.2

Ac 26:13

Rev 21.23, no need for the sun

Ac 26:14

Acts 5.39, fighting against God; God speaks Hebrew

Ac 26:17

1Cor 5.9-10, in the world, not of the world

Ac 26:18

God opens eyes; Jn 9.6-7, 2K 6.20, Gen 21.19; Ps 146.8; Mt 9.30; Mt 20.33; Mk 8.25; Lk 24.31; Acts 26.18

Those who claimed Paul was innocent:

-Pharisees (Acts 23:9)

-Claudius Lysias, the commander in Jerusalem (Acts 23:29)

-Governor Festus (Acts 25:25)

-Agrippa 2 (Acts 26.31-32)

Ac 27:12

4th Class Conditional Clause

Ac 27:15

We let her (KJV) drive; v17, so were driven; v.20, all hope that we should be saved was then taken away

Ac 27:24

Acts 23.11, Paul must witness at Rome

Ac 27:31

Josh 2.19, a clear distinction between who is safe and who is not; 1Jn 5.12; Gen 7.23

Ac 27:39

4th Class Conditional Clause

Ro 1:1 Romans

Condemnation (1.1-3.20; bad news first), Justification (3.21-5), Sanctification (6-8), Vindication (9; Israel's past; ch 10 is Israel's present; ch 11 is Israel's future--restoration), Christian duties and liberties, (12-15); Trinity in Romans, "Love of..."-8.38 (Christ), 9.1 (God), 15.20 (Spirit)

The Scriptures describe three dimensions of salvation: (1) Justification deals with the past, and relates to salvation from the penalty of sin. (2) Sanctification concerns the present, and relates to salvation from the power of sin. (3) Glorification anticipates the future, and relates to salvation from the presence of sin (Ken Boa)

nomos-74X, dikaow-15X, thanatos-22X, apothnaskw-23X, nekros-16X

over-represented with dikaosunay by words in NA28

Ch 1-2, God's Position (Ezek 16.1-2)

Ch 3, Our Condition (Ezek 16.3-5

Ch 4-5, God's Provision (Ezek 16.4-14)

Ch 6-8, Our Decision (Ezek 16.15-34)

Ch 1-11, Our Position

Ch 12-16, Our Practice

Romans is the mind of Paul

Rom is top NT book quoting from OT by verses

Ro 1:1 Paul's Epistles

Paul's epistles are overrepresented with Genitive Case Nouns in the first half (except for 1Tim), and Accusative Case Nouns in the second half (except for 1Thes). Furthermore, in the first half of his epistles, we find an overrepresentation of Aorist Tense Verbs (except Titus and Philemon). It is in the second half of his epistles that we find an overrepresentation of Future Tense (except Philippians and 2Thes) and Imperative Mood Verbs; Romans is over-represented by dikaosunh (ch 10, 4, 6, and 3 are top 4), and nomos (eclipsed only by Gal); this and 1 John are over-represented by amartia (1Jn is more). Overrepresented with "it is written," followed by Gal.

Paul's Top 10 Verbs by Lemma

εἰμί, 563

ἔχω, 161

γίνομαι, 141

οἶδα, 103

λέγω, 101

ποιέω, 83

ἔρχομαι, 75

δίδωμι, 74

γράφω, 63

θέλω, 61

Paul's Top 10 Verbs by Mss

ἐστιν, 136

εἶναι, 51

λέγω, 41

ἔστιν, 40

λέγει, 35

γέγραπται, 31

ἐστε, 31

ἐστὶν, 28

οἴδατε, 27

εἰσιν, 23

Paul's Verbs by Tense

present, 3100

aorist, 1691

perfect, 411

future, 324

imperfect, 89

pluperfect, 1

Paul's Verbs by Mood

indicative, 2874

participle, 1237

infinitive, 535

subjunctive, 501

imperative, 436

optative, 33

Top 25 Paul's Nouns

God, 502

Christ, 374

Lord, 258

Jesus, 212

Spirit, 142

Faith, 139

law, 122

brothers, 99

grace, 86

body, 84

love, 74

glory, 71

flesh, 68

gospel, 60

righteousness, 55

Father, 54

Man, 53

sin, 52

world, 47

death, 45

Gentiles, 43

Peace, 43

church, 42

day, 42

life, 42

70% of top 10 noun roots and 80% of top 10 verb roots are identical in Paul's disputed and undisputed letters

"Although Jesus used agrarian images appropriate to rural life in Galilee (farming, fishing, shepherding), Paul uses images more appropriate to city life: political identification (Phil. 3:20); commerce (Philem. 18); athletic competition (1 Cor. 9:24–27; Phil. 2:16); legal proceedings (Rom. 7:1; Gal. 3:15; 4:1–2); public festivities (1 Thess. 2:19); and even the slave trade (Rom. 7:14; 1 Cor. 7:22)" (Mark Allan Powell, “Paul,” ed. Mark Allan Powell, The HarperCollins Bible Dictionary (Revised and Updated) (New York: HarperCollins, 2011), 750–753)

Paul's make up a little less than 25% of the NT by words

Paul ends all his letters with a form of "Grace to you"

Ro 1:4

Trinitarian passage.

Ro 1:14–16

The Three "I Am's"

v. 14, I am debtor (2 Cor. 5:14)

v. 15, I am ready to preach (studied and prayed up) (2Tim 4.2)

v. 16, I am not ashamed of the gospel (Lk. 9:26)

Ro 1:16

Acts 3.26; The gospel is God's offer of His power to make you into the person He always intended you to be; Mk 7.27; Mt 10.5-6; Acts 1.8, The sequence of places where the apostles would witness manifests the order in which the Gospel would be preached (i.e., the Jews first and then the Gentiles); Rom 1.16, to the Jew first; Jesus’ statement to the Syrophoenician woman indicated that the Jewish nation was Jesus’ primary target for evangelism during His earthly ministry.

Patrick Henry (Revolutionary Leader), “It cannot be emphasized too strongly too to often that this great nation was founded, not by religionists, but by Christians; not on religions, but on the Gospel of Jesus Christ” (Steve C. Dawson, God’s Providence in America’s History (Rancho Cordova, CA: Steve C. Dawson, 1988), vol. 1, p. 5).

Ro 1:18–32

Covers the three aspects of God's revelation in Ps 19: General (20-23), Special (32), and Internal (18-19)

Ro 1:18–21

People who deny the existence of a God to whom they are accountable and pretend to be self-sufficient and happy, are not being honest with themselves or others (Reasons, 557)

Ro 1:18

+hold, to check, restrain, control, bridle, detain; three ways we suppress: distraction, indifference, entertainment; ungodliness (1st tablet), unrighteousness (2nd tablet)

Ro 1:20

Ps 19.1; (general revelation) They are “without excuse.” We have a responsibility to respond to the light (“whosoever believes”), but only the light we have received, not that which we have not received. Jesus said, “Go.” Wouldn’t it be better if we didn’t go so they wouldn’t be liable to respond? The scriptures tell us there is only one “way,” and that there is “no other” way.; Believers argue with God, skeptics argue with each other; Heb 11.3 ; 2Cor 4.18 ; museum custodian's reply to patrons at a Rembrandt exhibition making critical remarks about the work of the great artist: "It's not the artist, but the viewers who are on trial"; "A young man who wishes to remain a sound atheist cannot be too careful of his reading. There are traps everywhere — 'Bibles laid open, millions of surprises,' as Herbert says, 'fine nets and stratagems.' God is, if I may say it, very unscrupulous." (C.S. Lewis)

"There is within the human mind, and indeed by natural instinct, an awareness of divinity. This we take to be beyond controversy. To prevent anyone from taking refuge in the pretense of ignorance, God himself has implanted in all men a certain understanding of his divine majesty" (John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 43)

"Upon his individual works he has engraved unmistakable marks of his glory, so clear and so prominent that even unlettered and stupid folk cannot plead the excuse of ignorance" (John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 52)

Ro 1:21–32

Hos 4.6-7 , Prov 1.28-32, Ps 50 17-21, neglect or rejection of God's word leads to multiplied sin; Rom 7.9, when the commandment came, sin became alive; notice the progression: rejecting God, affects intellect, affects morals

Ro 1:21–23

2K 5, Naaman thought he could do it better

2K 16.10, Ahaz thought he could do it better

1Chr 13.9, David thought he could do it better (see 1Chr 15.13)

Ro 1:21

People who deny the existence of a God to whom they are accountable and pretend to be self-sufficient and happy, are not being honest with themselves or others (Reasons, 557); Few people acknowledge their presupposition, fewer can articulate it, even fewer draw it out to it's logical implications, and only a small percentage of those live in the light of those implications; God has implanted in our minds a reflection of his own idea of what the true God must be, and this enables us to recognize him as God

Ro 1:22

Three elusive qualities: Wisdom, Humility, Righteousness

Ro 1:23

Either we create God in our image, or He us in His image; you will serve something or someone (Josh 24.15)

Bob Dylan, Gotta Serve Somebody

You're gonna have to serve somebody, yes indeed

You're gonna have to serve somebody,

It may be the devil or it may be the Lord

But you're gonna have to serve somebody.

Ps 106.20

Ro 1:24–28

God gave them over in the lusts of their hearts, to degrading passions, and to a depraved mind (this is what happens when you don't love God with all your heart, soul, and mind-Mt 22.37) ; it is a privilege to serve God, but we can forfeit that privilege (Dt 28.64) ; Ezek 16.27, God gave Israel over to the desire of those who hated her; Acts 7.42; 1Tim 1.20 ; 1Cor 5.5 ; Prov 1.31; Ezek 22.31 ; Job 1.11; Lk 22.31 ; Ps 81.12; Is 64.7 ; 1Sam 8.22, God gave Israel a king; Two kinds of people: those who say to God, "Thy will be done," and those to whom God says, "Thy will be done; Augustine's incurvatus in se--curved inward on oneself

Ro 1:25–27

2Tim 3.4, lovers of pleasure rather than lovers of God; 1Pet 4.2, we should not live for the lusts of men, but for the will of God

Ro 1:27

Didache 2.2, thou shalt not corrupt boys; Rom 12.10, we are to give preference to one another; Jude 7, going after "other" flesh; mutual loving homosexual relationships were known to generations before Paul (see Plato's Laws and Symposium); this is not a 2Pet 3.16 verse

Ro 1:27

-Gen 2, Marriage

-Gen 19/Judges 19 (Jude 7, other flesh)

-Lev 18/20 and arsenokoitas (1Tim 1/1Cor 6)

-Rom 1 (unnatural; anal penetration; serving the creature)

-2Tim 3.4, lovers of pleasure rather than lovers of God

-1Pet 4.2, we should not live for the lusts of men, but for the will of God

Ro 1:28–31

Gen 6.3 ; Ps 103.9 ; Is 55.6 ; 2Pet 3.9 ; 2Cor 6.2 ; Acts 13.46 ; Mt 24.37-41; Acts 7.42, God delivered them up to serve the host of heaven; Job 21.14, "Depart from us"; Prov 3.6, acknowledge Him (root: ginowskw)

Ro 1:32

Ps 19.11-13; 2Pet 2.20 ; Nu 15.30-31 ; Lk 12.47-48; Heb 10.26 ; Ps 50.18; know (AAP, epignwskw): understand, recognize, acknowledge; Jer 8.12, they forgot how to blush

Ro 2:4

Heb 12.17, Esau's repentance was a wordly repentance. Sorrow caused by God leads to true repentance, 2Cor 7.9-10 ; Lk 6.35, God calls on us to love our enemies, just as He loved us and was kind to us (Eph 4.32) ; God's grace always precedes our response; Rom 2.13, it is God Who is at work in you

Ro 2:13

James 1.22, the Word moving from the head, to the heart, to the hands; Lev 8.23

Ro 2:14–15

"Conscience is an important part of human nature, but it is not an absolutely trustworthy indicator of what is right. One’s conscience can be “good” (Acts 23:1; 1 Tim. 1:5, 19) and “clear” (Acts 24:16; 1 Tim. 3:9; 2 Tim. 1:3; Heb. 13:18), but it can also be “guilty” (Heb. 10:22), “corrupted” (Titus 1:15), “weak” (1 Cor. 8:7, 10, 12), and “seared” (1 Tim. 4:2). All people need to trust the Lord Jesus Christ so that “the blood of Christ” might “cleanse [their] consciences” (Heb. 9:14)" (John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 446)

"I was much drawn towards the doctrine often preached in Ethical Societies—I mean the doctrine that there is one great unconscious church of all humanity rounded on the omnipresence of the human conscience. Creeds, it was said, divided men; but at least morals united them. The soul might seek the strangest and most remote lands and ages and still find essential ethical common sense. It might find Confucius under Eastern trees, and he would be writing 'Thou shalt not steal.' It might decipher the darkest hieroglyphic on the most primeval desert, and the meaning when deciphered would be 'Little boys should tell the truth.' I believed this doctrine of the brotherhood of all men in the possession of a moral sense, and I believe it still—with other things." (Chesterton, Orthodoxy, p. 59)

Ro 2:15

Gen 3.7, their eyes were opened (to their sin)

Ro 3:8

Rom 6.1-2, shall we continue in sin?

Ro 3:10–12

Most would say they are above average drivers...this can't be the case...we think we are better than we really are; while only 34% psychiatrists believe that receiving food or gifts affects their own prescribing patterns, 53% believe that it influences that of their colleagues; Ecc 7.20 ; Ps 14.3; Ps 53.3 ; Mk 10.18 ; Is 64.7, there is no one who calls on God's name; Is 59.16, therefore, God had to do it Himself; Ps 143.2, no living man is righteous

Ro 3:23

Ps 130.3 ; Ecc 7.20 ; The Definition of Sin: Failure to conform to the moral law of God in act, attitude, or nature (Exo 20:1-17, Exo 20:17); A culpable disturbance of shalom

D.L Moody’s Bible: “This book will keep you from sin, or sin will keep you from this book.”

In 1960, Adolf Eichmann was found in Argentina. Israeli undercover agents orchestrated a very daring kidnapping of this mastermind of the Holocaust. He was captured in a South American hideout in 1960 and he was brought to Israel to stand trial. The prosecutors, in that trial, would call a string of former concentration camp prisoners to testify and one was a small, haggard man and his name was Josef DeNeur and he miraculously escaped death at Auschwitz. When he was called to testify, the court room was very, very tense because of the conflict between these two men; Eichmann, behind his bullet-proof glass case and the man who had his own family murdered by his hands. So, as the eyes of the two men met, victim and tyrant, the courtroom went silent but it was not ready for what actually took place. What in fact took place was DeNeur began to shout and sob and collapsed to the floor. Why would this happen? Was he overcome by hatred? Or, his horrifying memories? Or, the incarnate evil present in Eichmann's face? No, as he later explained on a riveting 60 Minutes interview, it was because Eichmann was not the demonic person he had actually expected. Rather, he seemed to be an ordinary man like everyone else. That was his moment of revelation. He came to the stunning revelation that sin and evil are part of the human condition. He came to say that he was afraid about himself; that he was capable of doing these things, exactly like Eichmann. And so, Mike Wallace turned to the camera and asked the audience this painful question, "How is it possible for a man to act like Eichmann acted? Was he a monster, a madman? Or, was he, perhaps, something even more terrifying? Was he normal? DeNuer's shocking conclusion was that "Eichmann is in all of us." You see the concept there? That is why he fell and that is why he sank to the ground, because of the reality that he suddenly saw. Eichmann was not a personification of evil he was just a normal looking person. All of us have this capacity in us and the human condition is evident, "We know from within ourselves," as Paul says in Romans 2, "that all of us fall short of our own standards."

Some Christians "admit divine sinlessness, which they cannot see even in their dreams. But they essentially deny human sin, which they can see in the street." (GK Chesterton, Orthodoxy, p. 9)

We are a "6," not a "7"

Ro 3:24

You can do nothing to cause God to love you more...and you can do nothing to cause God to love you less.

Ro 3:31

Mt 5.17, Jesus fulfilled the law

Ro 4:3 Credited

-Is 53.4, Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves ESTEEMED Him stricken, Smitten of God, and afflicted. (chashav in LHB, logizomai in LXX)

-Prov 17:28, Even a fool, when he keeps silent, is CONSIDERED wise (chashav in LHB, logizomai in LXX)

-Ps 32.2, How blessed is the man to whom the LORD does not IMPUTE iniquity, And in whose spirit there is no deceit! (chashav in LHB, logizomai in LXX)

-Psalm 106:30–31, Then Phinehas stood up and interposed, And so the plague was stayed. 31 And it was RECKONED to him for righteousness, To all generations forever (chashav in LHB, logizomai in LXX)

Ro 4:4

"Due" same word as "debts", Mt 6.12 (putting God in your debt)

Ro 4:15

Like driving across a parking lot.

Ro 4:21–22

Heb 3.19, the Israelites didn't believe God could deliver on His promises (Nu 14.22-23)

Ro 5:1

Prov 16.7; The Scriptures describe three dimensions of salvation: (1) Justification deals with the past, and relates to salvation from the penalty of sin. (2) Sanctification concerns the present, and relates to salvation from the power of sin. (3) Glorification anticipates the future, and relates to salvation from the presence of sin (Ken Boa, Reflections); Thomas Merton most succinctly summarized the human condition in these words: “We are not at peace with each other because we are not at peace with ourselves. And we are not at peace with ourselves because we are not at peace with God.”; Phil 4.7, peace OF God (no peace OF God, without peace WITH God)

Over-represented with charis, eclipsed only by 2Cor 8

God’s loyal love for us is causeless (5:6 and 3.24), measureless (5:7-8), and ceaseless (5:9-11).

Ro 5:3 Suffering

Job 36:15 He delivers the afflicted by their affliction, and opens their ear by adversity.

Isaiah 38:17, Lo, for my own welfare I had great bitterness; It is You who has kept my soul from the pit of nothingness, For You have cast all my sins behind Your back.

Is 48:10 See, I have refined you, but not like silver; I have tested you in the furnace of adversity.

Rom 5:3-4 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope,

Rom 8:18 I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us.

Rom 12:12 Rejoice in hope, be patient in suffering, persevere in prayer.

2Cor 4:17-18 For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, because we look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal.

2Cor 1:6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer:

Php 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake

2Ti 2:12 If we suffer, we shall also reign with him

2Ti 3:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.

Heb 11:25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season

Heb 13:3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

1Pet 2:19 For it is a credit to you if, being aware of God, you endure pain while suffering unjustly.

1Pe 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

8 reasons why we suffer:

Being disciplined by God, Heb 12.4-13

Refusal to Listen to God, Dan. 9.6-8

Refusal to listen to God’s prophets, Dan. 9.6-8

The sins of our nation, previous generations, and parents, Dan 9.6-8

Living in a fallen world, Acts 28.1-6

For spiritual growth, 2 Cor 12.8-10 and James 1.2-3 (also see Ps 119.67 and 71)

To know that He is the LORD, Ezek 30.8

To glorify God (Jn 11.26, Mk 5.36, Jesus stretched their faith by telling them to believe)

-Jn 11.4, Lazarus

-Mt. 5.2-5, The Gerasene Demoniac

-Jn 9.3, Man born blind

-2K 5.2-3, Girl taken captive by Syrians (for Naaman's wife)

-Mk 5.35-42, Jairus' daughter

-Job 42.1-6, Job

-2Cor 12.9, Paul

-(check all miracles of healing)

The sovereign God can use even affliction as an instrument of His grace. "Before I was afflicted I went astray, but now I keep Thy word. It is good for me that I was afflicted, that I may learn Thy statutes. I know, O Lord, that Thy judgments are righteous, and that in faithfulness Thou hast afflicted me" (Psalm 119:67, 71, 75). Without a biblical perspective, no one could make such affirmations. When we suffer, we will either view our circumstances in the light of God's character and promises, or we will view God's character and promises in the light of our circumstances. The former perspective is biblical and can make us better people; the latter perspective is more typical and can make us bitter people (Ken Boa, Reflections)

"Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?" — the Epicurean paradox

Ro 5:3

James 1.3, testing produces endurance; Biosphere 2 is a structure originally built to be an artificial, materially closed ecological system in Oracle, Arizona, US by Space Biosphere Ventures. Completed in 1991, it explored the web of interactions within life systems in a structure with five areas based on biomes, and an agricultural area and human living and working space to study the interactions between humans, farming, and technology with the rest of nature. The name comes from Earth's biosphere, "Biosphere 1". Trees there suffered from etiolation and weakness caused by lack of stress wood, normally created in response to winds in natural conditions.

Ro 5:5–6

Trinitarian passage.

Ro 5:6–8

Dt 7.7-8 ; Dt 9.4-6; Ezek 36.32; God’s loyal love for us is causeless (5:6), measureless (5:7-8), and ceaseless (5:9-11). There was nothing in us that merited or evoked His love; indeed, Christ died for us when we were His ungodly enemies. God’s love is spontaneous and unending—He loved us because He chose to love us, and having responded to Christ’s offer of forgiveness and relationship with Him, nothing can separate us from that love or diminish it (Rom 8.35-39 ). This means that we are secure in the Lord’s unconditional love; since we belong to Christ, nothing we do can cause God to love us more, and nothing we do can cause God to love us less. (Ken Boa, Reflections)

Ro 5:8

Ezek 16.6, there was no reason for God's grace upon us; Ps 40.2; What you could not gain by moral perfection, you cannot lose by moral imperfection; first said it in Dt 4.37

Ro 5:10 Light and Heavy, "kal va-chomer"

The first rule of Hillel and of rabbi Ishmael is "kal va-chomer" (Hebrew: קל וחומר) called also "din" (conclusion). This is the argument "a minori ad majus" or "a majori ad minus." An a fortiori argument draws upon existing confidence in a proposition to argue in favor of a second proposition that is held to be implicit in the first. The second proposition may be considered "weaker," and therefore the arguer adduces a "stronger" proposition to support it.

Paul: Romans 5:10, 15, 17 and 11:12, 24; 2 Corinthians 3:9, 11

Jesus: the ravens and lilies of the field (Luke 12:24–29); the sinners giving good gifts to their children (Matthew 7:8–11; cf. Luke 11:13)

Ro 5:12–17

We are counted guilty because of Adam’s sin (Rom 5:12-14, Rom 5:18-19, Heb 7.9); Every part of our being is affected with sin—intellect, emotions, decisions, hearts, goals, motives, even physical bodies (Rom 7:18, Jer 17:9); Eve was deceived (1Tim 2.14) , but Adam was to blame (since he had the priority)

2Cor 5.14

The federal headship view considers Adam, the first man, as the representative of the human race that generated from him. As the representative of all humans, Adam’s act of sin was considered by God to be the act of all people and his penalty of death was judicially made the penalty of everybody. The natural headship view, on the other hand, recognizes that the entire human race was seminally and physically in Adam, the first man. As a result God considered all people as participating in the act of sin which Adam committed and as receiving the penalty he received. Even adherents of the federal headship view must admit that Adam is the natural head of the human race physically; the issue is the relationship spiritually. Biblical evidence supports the natural headship of Adam. When presenting the superiority of Melchizedek’s priesthood to Aaron’s, the author of Hebrews argued that Levi, the head of the priestly tribe, “who collects the 10th, paid the 10th through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor” (Heb. 7:9–10)" (John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 458)

Ro 5:18

pantas anthropous are condemned through one transgression; (potential) justification leading to life came to pantas anthropous through one act of righteousness (but they have be offered it in order to receive it, Rom 5.17)

Ro 5:20

No sin so big that it cannot be forgiven...no sin so small that it needs no forgiveness

Ro 6:1–11

Col 2.12-13; The image of Christ's death, burial, and resurrection (1 Cor 15.3-4) ; We are placed backward in time into identification with Him. We are no longer in Adam’s line, we are in His line. What happened to Him happened to us; Rick Warren: when you come to Christ, your past is forgiven, you have a purpose for living, and you have a home in heaven.

Ro 6:1–2

Rom 3.8, shall we continue in sin?

Ro 6:1

6:3-10, knowing your identity in Christ; 6:11, reckoning this truth to be so; 6:12-14, yielding yourself to God

Ro 6:3

The baptism is a symbol of being immersed in Him, or being identified with Him; baptism represents our coming to Christ, the Lord's Supper represents our walk with Him

Ro 6:5

1st class conditional

Ro 6:11

Credit or regard yourselves, not feel it (Rom 4.3 and 1Cor 13.5, logizomai); Emotions such as jealousy, guilt, anger, despair, panic, disappointment, and worry are diagnostics...a barometer of wrong thinking

Ro 6:11 Reckon, Consider

-Is 53.4, Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves ESTEEMED Him stricken, Smitten of God, and afflicted. (chashav in LHB, logizomai in LXX)

-Prov 17:28, Even a fool, when he keeps silent, is CONSIDERED wise (chashav in LHB, logizomai in LXX)

-Ps 32.2, How blessed is the man to whom the LORD does not IMPUTE iniquity, And in whose spirit there is no deceit! (chashav in LHB, logizomai in LXX)

-Psalm 106:30–31, Then Phinehas stood up and interposed, And so the plague was stayed. 31 And it was RECKONED to him for righteousness, To all generations forever (chashav in LHB, logizomai in LXX)

Ro 6:12

Gen 4.7 ; Bob Dylan, "You Gotta Serve Somebody", "You may be an ambassador to England or France, You may like to gamble, you might like to dance, You may be the heavyweight champion of the world, You may be a socialite with a long string of pearls, But you're gonna have to serve somebody, yes indeed, You're gonna have to serve somebody, Well, it may be the devil or it may be the Lord, But you're gonna have to serve somebody"; Ps 19.13; Gal 5.16, walk by the Spirit; Jn 3.30, I must decrease

Ro 6:13

Rom 12.1 ; 1Cor 2.15-3.3, the spiritual and carnal christian; Is 10.15, we are his instruments; 2Tim 2.21; John 3.30, I must decrease; Gal 5.16, walk by the Spirit

Ro 6:14

Jn 1.17, Gal 5.4

Ro 6:15

“Cheap grace means grace sold on the market like cheapjacks' wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church's inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing. Since the cost was infinite, the possibilities of using and spending it are infinite. What would grace be if it were not cheap? (Dietrich Bonhoeffer, Cost of Discipleship)

Ro 6:19

Rom 8.4, walk according to the Spirit

Ro 6:23

Wages are earned; gifts are not; Rev 20.12-13, the dead are paid for their works

Ro 7:1

This and chapter 6 are over-represented by amartia (this chapter alone overrepresented with nomos).

Ro 7:7–8

Dt 5.21; what you thought was wrong has now been codified; Jn 15.24

Ro 7:9

Prov 1.28-32 ; Is 59.1-2 ; Ps 50.17-20 , they cast God's words behind them, and multiplied their sin; Rom 1.21-32 ; Hos 4.6 (you have rejected knowledge, and forgotten the law of God); 1Cor 15.56, the power of sin is the law

Ro 7:14

Judges 3.7-8, God sold Israel into the hands of their enemies because they went after their gods

Ro 7:15

Gal 5.17, the flesh and Spirit are in opposition to each other; 1Tim 1.15, Paul calls himself the chief of sinners

Ro 7:17

We're not sinners because we sin...we sin because we're sinners; 1Jn 3.9 and 5.18, our inner man (or new creation, 2Cor 5.17 ) is sinless; believers live below their world view, unbelievers above theirs; James 3.6, blessing and cursing from the same mouth (but two natures)

Ro 7:18

Mt 26.41 and Mark 14.38 ; Every part of our being is affected with sin—intellect, emotions, decisions, hearts, goals, motives, even physical bodies (Jer 17:9); Mk 9.24, "help my unbelief"; Tozer, The Pursuit of God: "To have found God and still to pursue Him is the soul's paradox of love"

Ro 7:22

The inner man is the real you; 2Cor 4.16, Eph 3.16

Ro 7:23

The flesh in never improved or removed

Ro 7:24

Rom 8.23

"This is a reference to the Roman method of punishment in which the body of the murdered person was chained to the murderer. The murderer was then released to wander where he might, but no one was allowed to help or comfort him upon penalty of suffering the same punishment. In the hot Eastern sun the dead body would soon begin to decay, overwhelming the sentenced person not only with the smell but also with infection from the rotting flesh. It was perhaps the most horrible of all sentences that the imaginary Romans ever devised. To Paul our putrefying body of sinful flesh is like this, and only Christ can rescue us from it" (James M. Freeman and Harold J. Chadwick, Manners & Customs of the Bible (North Brunswick, NJ: Bridge-Logos Publishers, 1998), 537)

"The knowledge of ourselves not only arouses us to seek God, but also, as it were, leads us by the hand to find him" (John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 37)

Ro 8:1

This chapter is over-represented with pneuma and sarx; Rev 20.11-15 (what happens when you refuse the public defender and choose to represent yourself, Rev 20.11-15, not 2Cor 5.10 ; 1Jn 4.18 ; God’s mercy prevents His own from being consumed by His righteous judgment; Jn 5.24 ; Ps 34.22, none who take refuge in Him will be condemned

Ro 8:2–3

Trinitarian passage

Ro 8:2

The Spirit empowers us to

1. Fight against the deeds of the flesh (Josef Deneur)

2. Fulfill the law of love

3. Produce fruit that lasts for eternity (we didn’t have this choice before)

Ro 8:4

2 Cor 5.21; God gives is his standard and then gives us the power to do it (Christ in us); Rom 6.19, present your members as slaves to righteousness

Ro 8:8

In ourselves, we have a total inability to do spiritual good before God (Joh 15:5, Heb 11:6, Eph 2:1); Philippians 2.13; Heb 13.21; it is impossible to impress God, but easy to please Him (by walking in the Spirit); 2Cor 3.5

Ro 8:15

Ex 3.18 and Dt 6.23 ; God called Israel from service to Pharaoh to service to Him (because left to their own devices, they would return to Egypt, like we return to the world)

Ro 8:18

2Cor 4.17 ; Heb 11.25 ; Heaven: the most beautiful, intimate, and adventurous experiences are only a shadow or hint of what God has waiting for us; 1Pet 2.19-20, hold up under suffering for God...be patient, for this finds favor with God

Ro 8:19–22

Gen 3.17-18, the difference between what creation could be and what it is, is the difference between Jesus and you; Heb 6.8

Ro 8:22

1Chr 16.32-33, some day creation will sing for joy before the LORD; Ps 98.7-9

Ro 8:23

Rom 7.24; "The Blessed will say, 'We have never lived anywhere except in Heaven': and the Lost, 'We were always in Hell.' And both will speak truly" (C.S. Lewis, The Great Divorce)

Ro 8:24

Rom 15.4 ; Hope is a good breakfast, but it is a bad supper (Francis Bacon); Gal 5.16; “Hope itself is like a star—not to be seen in the sunshine of prosperity, and only to be discovered in the night of adversity.” (Charles Spurgeon)

Ro 8:25

The OT saints waited for their salvation, Heb 11.13 (contra, Nu 14.22 ); Jer 17.5 ; Ps 33.17; Ps 147.10 ; 2K 18.21 ; Amos 2.15; Gen 49.18; Is 40.31; Heb 11.1 and 6

Ro 8:28

God wants us to be more concerned with the process rather than the product; before the foundation of the world, God had woven our decisions into the fabric of His plan for our life; Dog wrapped around pole struggle to get free, owner can see which way to untangle the dog; Jn 14.31, but so that the world may know that I love the Father, I do exactly as the Father commanded; Dt 11.1, “You shall therefore love the Lord your God, and always keep His charge, His statutes, His ordinances, and His commandments; 1Jn 5.3, For this is the love of God, that we keep His commandments; As Augustine says (Enchiridion xi): "Since God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil." This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good; Jer 32.40, I will make an everlasting covenant with them that I will not turn away from them, to do them good

It is significant that a believer’s love for God follows God’s calling of him and is undoubtedly the product of the indwelling Holy Spirit (cf. Rom. 5:5; 1 John 4:19)

No regrets for the past (but learn from it; Phil 3.13 ), no worries about the future (but still plan; Prov 16.9 ), be alive in the moment (be content, Phil 4.11 ); Prov 31.25, she smiles at the future

All shall work together for good; everything is needful that He sends; nothing can be needful that He withholds (John Newton); Jn 11.15, Jesus was glad that He was not present to save Lazarus (in order to increase the faith of the disciples)

God is orchestrating a concert for your life

Ro 8:29–30

Order of Salvation, or, “Ordo Salutis” (Grudem, Systematic Theology, p. 670)

1. Election- God’s choice of people to be saved

2. The Gospel Call- proclaiming the gospel

3. Regeneration- being born again

4. Conversion- faith and repentance

5. Justification- right legal standing before God

6. Adoption- membership in God’s family

7. Sanctification- right conduct in life

8. Perseverance- remaining a Christian

9. Death- going to be with the Lord

10. Glorification- receiving resurrection body

"We should note here that items 2–6 and part of 7 are all involved in “becoming a Christian.” Numbers 7 and 8 work themselves out in this life, number 9 occurs at the end of this life, and number 10 occurs when Christ returns."

Rom 9, God's Providence; Rom 10, Human Responsibility; also see Phil 2.12-13

C.S. Lewis didn't want to visit the Dentist when he had a toothache, because the Dentist would start poking around his mouth to see what else needed attention.

God "begins His influence by working in us that we may have the will, and He completes it by working with us when we have the will" (Augustine, On Grace and Free Will)

1Pet 1.1-5

Ro 8:29

Col 3.10 ; 2Cor 3.18 ; Ps 139.23 ; 2Cor 4.4 and Col 1.15 tells us Jesus is the image of God; 1Jn 3.2 ; 1Cor 15.49; Phil 1.6, God will see it through to the end; Ps 23.3 , He guides me in the paths of righteousness for His name's sake; sanctification is positional (historical), progressive (present), and perfected (future); foreknow=prognioskw; Eph 2.10 ; He's working with you, so work with Him; Gen 1.27, we are created in His image (eikon, LXX); The degree of difficulty conforming to the image of Christ is directly proportional to the believer's entanglement with the things of this world

Ro 8:30

Glorified (aorist tense), since God sees us as we will be (1Jn 3.2; Jn 1.42 ) ; Rev 21.6, the words God spoke are as good as done; Perceiving how God had completed a task that has not yet been experienced by humans (perfectum futurum); "It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship" (C.S. Lewis, The Weight of Glory)

Ro 8:31–34

Is 50.8-9

Ro 8:32

2Chr 25.9; Philippians 4.19 ; Mt 6.34 ; Joel 2.25, God will make up for our losses; Prov 31.25; Lk 6.38, God gives running over your wildest imagination; God is bigger than your stupid mistakes; Ps 23.5, my cup overflows; 2Chr 25.9, God is able to give you more than you can imagine; 2Chr 9.12, Solomon gave the queen of Sheba all her desire, more than what she had brought him; Mt 14.20, they were satisfied, with much left over; Ruth 2.14; 2Sam 12.8, God said the same to David; 2K 3.17-18, this is a slight thing in the sight of the LORD

Ro 8:39

No sin so big it can't be forgiven--no sin so small that it needs no forgiveness

Ro 9:1

Sovereignty of God (free will of man Rom 10 ); abundance of future tense, lack of imperative mood

Ro 9:3

Ex 32.32

Ro 9:8

Gal 3.7 and Jn 3.6, those born of the spirit are the true children; Dt 32.21

Ro 9:13

Compare Mt 10.37 and Lk 14.26. This may have more to do with degrees of love.

Ro 9:16

Mt 20.14 and Lk 23.42-43, neither earned God's mercy, but He gave it anyway

Ro 9:17

Ex 9.16

Ro 9:20

Job 38.2; Ezek 18.25; Dt 29.29, the secret things belong to the Lord; Grace confuses our sense of fairness; Mt 20.15, laborers in the vineyard; see also Jonah 4; Lk 15.25-32; 1 Sam 30.21-25; Is 45.9 ; Is 10.15, the tool doesn't boast itself over the worker; "My child, beware of discussing high matters and God’s hidden judgments—why this person is so forsaken and why that one is favored with so great a grace, or why one man is so afflicted and another so highly exalted. Such things are beyond all human understanding and no reason or disputation can fathom the judgments of God. When the enemy puts such suggestions in your mind, therefore, or when some curious persons raise questions about them, answer with the prophet: 'Thou art just, O Lord, and righteous are Thy judgments'; and this: 'The judgments of the Lord are true and wholly righteous.' My judgments are to be feared, not discussed, because they are incomprehensible to the understanding of men" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 223)

Ro 9:22

"The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417–18 argues strongly for the passive sense (which is followed in the translation), stating that 'the middle view has little to commend it.' First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a 'done deal' (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay" (Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2006))

Ro 9:30

Rom 10.3, the Jews were seeking their own righteousness, while the Gentiles pursued God (Mt 6.33), and attained His righteousness

Ro 10

Over-represented with dikaosunh and interrogative; Free Will of man (sovereignty of God Rom 9); Hegel: “Truth is found neither in the thesis nor the antithesis, but in an emergent synthesis which reconciles the two.”

Ro 10:2

Paul, Gal 1.14

Ro 10:3

They are attempting to placate God's wrath, when He has already placated it Himself; Mt 6.33, seek His righteousness; 2Cor 5.21, we may become the righteousness of God; Phil 3.9, a righteousness of my own; The Jews were seeking their own righteousness, while the Gentiles pursued God (Rom 9.30), and attained His righteousness

Ro 10:10

Gen 15.6, Abraham believed God, and he reckoned it to him as righteousness

Ro 10:15

Go- Ex 4.12 , Jonah 3.2, Mk 16.15,

Ro 10:19

Dt 32.21; Gal 3.7 and Jn 3.6, those born of the spirit are the true children; Rom 9.8

Ro 11:1

Ps 89.30-37, God punishes His people, but does not forget them

Ro 11:6

Grace has nothing to do with earning, only effort; mutually exclusive...not "both/and," but "either/or"

Ro 11:8

Dt 29.4, God has to open their eyes

Ps 119.18 ; 2K 6.17; Lk 24.16, 31, 45 ; Job 38.36 ; Phil 4.19 ; Ps 19.8 (photidzw in LXX and NT, shine upon or make known)

Ps 119, Give Me Understanding

34, Give me understanding, that I may observe Your law and keep it with all my heart.

73, Your hands made me and fashioned me; give me understanding, that I may learn Your commandments.

125, I am Your servant; give me understanding, that I may know Your testimonies.

144, Your testimonies are righteous forever; give me understanding that I may live.

169, Let my cry come before You, O LORD; give me understanding according to Your word.

Ro 11:17

One flock, Jn 10.16; Ruth 2.13

Ro 11:20

Gen 22.18, through Isaac, and by faith in Christ, Gentiles will be blessed (Gal 3.7) ; Dt 32.21

Ro 11:26

Gen 3.15; "all" (pas) does not always mean "all" (Mt 21.10, When He had entered Jerusalem, all the city was stirred, saying, “Who is this?”; Lk 21.36, "But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place"; Jn 4.29, “Come, see a man who told me all the things that I have done; this is not the Christ, is it?”; Acts 26.4, “So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem")

Ro 11:33

Is 55.8-9, God's ways and thoughts are higher than our (as the heavens are higher than the earth); Mt 16.17, principle of higher and lower; Job 28.12-28 ; Mt 7.6; Prov 8.10-11 ; 1Cor 2.7-16 ; Tit 3:10-11; Prov 9.7-9; 1Chr 28.9, God allows us to find Him; Jesus did not speak of any “mysteries” concerning the kingdom of heaven until the nation had made its decision concerning Him. That decision was made by the leaders when they attributed His divine power to Satan (9:34; 12:22–37)" (Louis A. Barbieri, Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 49)

Ro 11:35

Job 35.7 and Job 41.11 ; Eph 2.8-9; 1Cor 4.7

Ro 12:1–2

1. Yielded Body

2. Separated Life

3. Transformed Mind

Ro 12:1

Commitment to the Person of God (Romans 12:1-2) displays itself in commitment to the purposes of God (Romans 12:3-8) and in commitment to the people of God (Romans 12:9-21); Rom 6.13

Top present by words, NA28 (as well as present as a ratio to other verbs, NA28)

Ro 12:2

Ezra 9 and 10 is what happens when we conform to this world; Scripture is not just for our information, but for our transformation; James 2.17 ; Phil 1.10 ; Mt 17.2, transfigured; James 1.27, keep yourself unstained by the world; 90% of the problem in discerning God’s will is overcoming our own will; the easiest things to grow in a garden are weeds (no effort necessary); The Christianization of Rome, or the Romanization of Christianity; It took only one night to get Israel out of Egypt, but 40 years to get Egypt out of Israel

Ro 12:3

“If you think you are not conceited, it means you are very conceited indeed” (C.S. Lewis, Mere Christianity, Book 3.8); "You wouldn't be so concerned what people thought of you if you knew how little they did" (Dr. Phil); when a man looks in the mirror, he sees himself shaving the face of a god

Ro 12:6–8

Three of these seven gifts are mentioned in 1 Corinthians 12:28 (prophets, teachers, administration); two (prophets and pastor-teachers) are included in Ephesians 4:11; and two (administering and serving) are listed in 1 Peter 4:10-11; God gives us our ability (Romans 12.6), our intelligence (Daniel 2.21), our wealth (Dt. 8.18), and our promotions (Ps 75.6-7).

Ro 12:10

The ungodly burn in desire toward one another, Rom 1.27

Ro 12:15

Prov 24.17

Ro 12:18

To live above with the saints we love--oh, that will be glory. But to live below with the saints we know--well, that's another story; Paul Johnson, The Intellectuals, wrote about Rousseau, Shelley, Marx, Tolstoy, Hemingway, Bertrand Russell and Sartre. In love with the ideal of humanity, but treated people as nothing (Mt 23.4)

Ro 12:19

1Sam 25.33 (David and Nabal), 2Sam 1.14 (death of Saul), 2Sam 3.39 (death of Abner), 2Sam 4.11 (death of Ish-bosheth); “Though the mills of God grind slowly, yet they grind exceeding small; Though with patience He stands waiting, with exactness grinds He all." (Henry Wadsworth Longfellow's translation of Friedrich von Logau's "Divine Retribution"); Gen 50.19, am I in God's stead?

Ro 13:1

Overrepresented with the negative, only exceeded by 1 Cor 13; 1Pet 2.13-17 ; Ex 22.28 ; Jn 19.11 ; Mt 22.21; Acts 5.29 ; JFK (35th POTUS), 20 January 961, Inaugural Address, said “The rights of man come not from the generosity of the state, but from the hand of God” (Benjamin Weiss, God in American History: A Documentary of America’s Religious Heritage (Grand Rapids, MI: Zondervan, 1966), p. 146).

Ro 13:2

Only the state (as an earthly power) has the authority to judge/condemn (Mt 7.1)

Ro 13:4

Gen 9.6 ; The Bible warns us not to seek vengeance on others, since that is the duty of government (Rom 13.3-4) and God (Rom 12.17-19, Never pay back evil for evil to anyone...Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “Vengeance is Mine, I will repay,” says the Lord.) See also 2Tim 4.14, where Paul said "Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds."; Mt 5.39-42, personal offenses (see also 1Cor 6.7)

Ro 13:7

Mt 22.21, Jesus told the Pharisees and Herodians to render to Caesar what is Caesar's; also see Mt 17.24-27

Ro 13:8–10

Mt 22.36-40, the two great commandments

Ro 14:2–5

Col 2.16, convictions, not commands (Mt 15.9, teaching as doctrines the commandments of men)

Ro 14:2

Gen 9.3, God has given us all living things as food, even those that move; Mk 7.19, Jesus declared all foods clean

Ro 14:3

Gal 2.4-5 ; 1Cor 10.29

Ro 14:5

Be fully convinced, because he who doubts sins (see v. 23)

Ro 14:10

2Cor 5.10, we may lip sync in the chorus of life, but we will all sing solo before God

Ro 14:13–15

Rev 2.14, this is what Balaam recommended to Balak; Others may, you may not

Ro 14:17–18

Trinitarian passage.

Ro 14:20

1Cor 10.23, all things are lawful, but not always edifying

Ro 14:21

1Cor 8.13 ; there are things we "can" do, but "shouldn't" do (here), and things we are "not required" to do, but "should" do (Mt 17.27) ; 1Cor 9.22, Paul became all things to all men; 1Cor 15.1; Gal 5.13

Ro 14:22

“In matters of principle, stand like a rock; in matters of taste, swim with the current” (Thomas Jefferson); William Jennings Bryan was preaching and started like this: "I have three points today. First, millions are dying and going to hell. Second, you people don't give a damn. Third, some of you are more concerned I said 'damn' than that millions are dying and going to hell."

Ro 14:23

Be fully convinced, v. 5 ; James 4.17

Ro 15:1

Gal 5.13; 1Cor 10.23

Ro 15:4

Rom 8.24; 1Cor 10.6 and 11

Ro 15:16

Trinitarian passage.

Ro 15:30

Trinitarian passage.

Ro 16:1

Top imperative chapter as a ratio to all verbs, NA28

Ro 16:19

1Cor 14.20; Rev 2.24

Ro 16:20

Gen 3.15 , the Seed of the woman shall bruise Satan on His head

Ro 16:25

Jude 24, He is able to keep you from stumbling; Eph 3.20, He can do far more than we ask or think

1 Co 1:1 1 Corinthians

Corinth began to develop around 1000 BC. It grew in influence by colonization and trade throughout the Mediterranean. Corinth reached its peak of prosperity and influence between 350 and 250 BC when it was the most influential and prosperous city of Greece. The city's location at the crossroads of international trade meant a constant flow of all kinds of people, ideas, and morals passing through Corinth. The reputation for sexual license at Corinth was widespread. The Greek author, Aristophanes (approx. 450-385 BC) coined the Greek verb korinthiazomai (to act the Corinthian) that was synonymous with sexual license (Fragmenta 354). The archaeological evidence suggests thriving homosexual practices also. A later historian (Strabo who wrote about 7 B.C.) spoke of a thousand temple prostitutes plying their trade in Corinth during its peak of prosperity. He quoted an old proverb that sarcastically suggested, "Not every man is man enough to go to Corinth." It is not clear to what degree Strabo may have exaggerated the sexual promiscuity of "Old" Corinth but its prosperity and strategic location made the city one of Rome's first targets as it began expanding east. The city, now called "Old" Corinth, was destroyed by the Romans in 146 BC and the site was abandoned for a century. Julius Caesar had Corinth rebuilt in 44 BC as a Roman colony. (http://www.crivoice.org/biblestudy/bb1cor1.html)

1 Co 1:1

Book over-represented with gunh; one of the top interrogative chapters NA28

1 Co 1:8

Phil 1.6, He will perfect a good work in you

1 Co 1:17

Not in cleverness of speech, 1Cor 2.1, 1Cor 2.4, 1Cor 2.13

1 Co 1:18

"Quite a substantial number of those who heard the Gospel as it spread around the first-century Mediterranean would almost certainly have regarded the whole idea of the atonement as nonsensical: how could something important, moral sin, be in any sense dealt with by something utterly unimportant such as death? Furthermore, they would have regarded the resurrection as not only incredible but immoral" (Peter Oakes, “Epictetus (and the New Testament),” Vox Evangelica 23 (1993): 39-56); A.W. Tozer, “A real Christian is an odd number anyway. He feels supreme love for one whom he has never seen. He talks familiarly every day to someone he cannot see, expects to go to heaven on the virtue of another, empties himself in order that he might be full, admits he is wrong so he can be declared right, goes down in order to get up. He is strongest when he is weakest, richest when he is poorest, and happiest when he feels worst. He dies so he can live, forsakes in order to have, gives away so he can keep, sees the invisible, hears the inaudible, and knows that which passeth knowledge.”

Jim Elliot: "He is no fool who gives what he cannot keep to gain that which he cannot lose"

1 Co 1:25

"There is an incomparable distance between the things which the imperfect imagine and those which enlightened men contemplate through revelation from above" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 225)

1 Co 1:26–31

Jer 9.23; When the Oracle of Delphi claimed Socrates was the wisest of all, Socrates questioned the pronouncement. He set out to determine himself who was wisest by speaking with those he believed to be wiser than himself. After determining these others actually believed they were all the wisest, he concluded he must be the wisest, since he alone was aware of his own ignorance; True education is a process of moving from cocksure ignorance to thoughtful uncertainty; Machiavelli notes that “Men are so happily absorbed in their own affairs and indulge in such self-deception that it is difficult for them not to fall victim to this plague; and some efforts to protect oneself from flatterers involve the risk of becoming despised.”; Three elusive qualities: humility, wisdom, righteousness; education is the gradual movement from cocksure ignorance to thoughtful uncertainty

Judges 7.2, God made sure everyone knew it was He who fought for Israel; 1Sam 2.3-8; Lk 1.48-53

"All other philosophies say the things that plainly seem to be true; only this philosophy [Christianity] has again and again said the thing that does not seem to be true, but is true. Alone of all creeds it is convincing where it is not attractive" (Chesterton, Orthodoxy, 109)

Mt 11.25; 1Sam 17.50; God's 5-Ranked Army of Fools; "Let no cultured person draw near, none wise and none sensible, for all that kind of thing we count evil; but if any man is ignorant, if any man is wanting in sense and culture, if anybody is a fool, let him come boldly [to become a Christian] . . . We see them in their own houses, wool dresses, cobblers, the worst, the vulgarest, the most uneducated persons . . . They are like a swarm of bats or ants creeping out of their nest of frogs holding a symposium around a swamp, or worms convening in mud"--Celsus, A.D. 178, on Christians; You can't be too weak for God to use you, but you can be too strong; Both David (1Sam 16.11) and Gideon (Judges 6.15) were the youngest; Lk 2.8-16 and Jn 20.14-18, God loves to reserve His best news for the lowly; "He who learned to be a fool in this world and to be scorned for Christ will then appear to have been wise" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 51-52)

1 Co 1:27–29

Judges 7.2, God made sure everyone knew it was He who fought for Israel; 1Sam 2.3-8; Lk 1.48-53

1 Co 1:31

Jn 3.30

1 Co 2:1–5

Ezek 16.15, we tend to trust in our gifts, rather than the Giver of the gifts

1 Co 2:1

This chapter is over-represented with pneuma, eclipsed only by Rom 8; vv. 9-12: Revelation, v. 13: Inspiration, vv. 14-16: Illumination

1 Co 2:2–5

Trinitarian passage.

1 Co 2:3–5

2Cor 12.9, Paul boasted in his weakness so that the power of Christ would be exalted

1 Co 2:4–5

Paul did not rest on his own skill sets, but on God's Spirit (Ex 4.11-12); "Attend, rather, to My words which enkindle the heart and enlighten the mind, which excite contrition and abound in manifold consolations. Never read them for the purpose of appearing more learned or more wise" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 185); No matter how I defend the Bible, I should by God’s grace try not to let the person with whom I’m speaking come away with the wrong impression—the impression that their faith ought to rest finally in anything other than God himself.

1 Co 2:6

James 3.15, earthly wisdom; see also Lk 16.8 and 2Tim 3.7; see also Job 38.36

1 Co 2:7–16

Mt 16.17 ; Mt 13.10-17; Mt 7.6; Job 28.12-28

1 Co 2:8

2nd class conditional

1 Co 2:9

Jn 14.31, but so that the world may know that I love the Father, I do exactly as the Father commanded; Dt 11.1, “You shall therefore love the Lord your God, and always keep His charge, His statutes, His ordinances, and His commandments; 1Jn 5.3, For this is the love of God, that we keep His commandments; We are "like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased." (C.S. Lewis, The Weight of Glory); just as we die to womb world to move into a much more interactive world, so we must die to this world to move into the next

1 Co 2:11

Trinitarian passage.

1 Co 2:14

Jn 1.11, His own received Him not; "No natural feelings are high or low, holy or unholy, in themselves. They are all holy when God's hand is on the rein. They all go bad when they set up on their own and make themselves into false gods" (C.S. Lewis, The Great Divorce, p. 35); Eph 1.17 and Colossians 1.9, Paul asks God to give believers spiritual understanding; 1Jn 5.20 ; The heart cannot rejoice in what the mind rejects; Accept-the will, Cannot-possibility (blind, bound, dead); Jn 6.44, Jn 6.65, Acts 16.14 ; Jn 14.26; Jn 16.13 ; Jn 8.47; Jn 10.26; Jn 18.37 ; Rahab was commended because she received the spies (Heb 11.31 and James 2.25) ; Acts 17.11, those in Berea received (dechomai) the word; Discerned: to make a judgment on the basis of careful and detailed information (Louw Nida); Mt 16.17, flesh and blood did not reveal God's truth to Peter, but the Father did; Lk 22.67, If I tell you, you will not believe; they will not "receive" it because it is "foolish" to them, they cannot "know" it because it is "spiritually discerned"; Dan 12.10, none of the wicked will understand; 2Cor 3.16, when one turns to the Lord, the veil is removed; before one can know the Word of God, one must know the God of the Word

1 Co 2:15–3:1

Rom 6.13, present yourselves to God, not sin; The gospels illustrate three levels of discipleship: Sonship (the Curious; Christ is Present in their lives, but His Lordship is rejected), Fellowship (the Convinced; Christ is Prominent in their lives, but in other areas they still "control" the wheel), and Lordship (the Committed; Christ is Preeminent in their lives, relegating all areas of their lives to His rule and authority); Furthermore, as church-goers, we are the Compartmentalizers (Sundays only), the Committed to the organization (serves the church, not God), and the Committed to the organism (serving God via the church). A committed disciple is one who has genuine affection and love for the Savior and is obedient to His word (Ken Boa)

1 Co 2:16

Meditation on Scripture rewires the brain to dwell on the spiritual (eternal over the temporal), much like Calculus does in solving complex problems; Jn 15.7, your prayer life will begin to reflect His will when you have His mind

1 Co 3:1–3

Job 32.9, living the same year over for years

1 Co 3:2

1Pet 2.2 ; Heb 5.13, milk for infants

1 Co 3:6

Process and Product: Leave the Results to Him; 2Cor 9.10; Nick Saban tells his football team not to look at the scoreboard (product), but focus on each play (process); "We live in a society obsessed with winning and being number one. Don’t follow the pack. Rather, focus on the process instead of the prize. Even during the height of UCLA’s best season, I never fixated on winning—didn’t even mention it. Rather, I did everything I could to make sure that all our players gave everything they had to give, both in practice and in games. The score will take care of itself when you take care of the effort that precedes the score.” John Wooden on Leadership, John Wooden, 2009; Opportunity, Obedience, Outcome--we have a part in only one of these; Jn 4.37-38, I sent you to reap for which you have not labored; we can overcome the intellectual and emotional barrier, but not the volitional barrier (only God can do that); 1Cor 12.4-6, varieties of gifts, ministries, and effects; Haggai 1.6, God must give the increase

1 Co 3:10

Although Scripture frequently encourages us to pursue reward with God, it tells us little about the nature and content of that reward. The principal reason for this may be that in our present state, we are limited in our capacity to grasp the real nature of heavenly rewards (1 Corinthians 2:9). But we can be well assured that they will be worth any temporal sacrifice to gain. The Scriptures relate rewards to three areas. The first of these is greater responsibility in the kingdom of heaven (Luke 16:10-12; 19:17-19). Believers will evidently be granted different spheres of authority based on their faithfulness on earth. The second area is the degree to which we reflect and display the glory and character of God. “And those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever” (Daniel 12:2-3; cf. 1 Corinthians 15:40-41; 2 Corinthians 3:13-18). We are not called to glorify ourselves but to receive and display the glory of the majestic perfections of the infinite and wondrous God of all creation. The third area relates to our capacity to know and experience God. There must be some continuity between the relationships we develop with God and others on earth and the corresponding relationships we will experience in heaven. There are always consequences to relational intimacy and distance; those who cultivate a growing appetite for the experiential knowledge of God in this life will surely know Him better in the next life than those who kept God in the periphery of their earthly interests. (Ken Boa, Reflections)

1 Co 3:12–13

Jn 15.5 ; Mt 7.22-23, "did WE not...", building upon your own works; Ps 127.1, unless the LORD builds the house, you labor in vain; what the Israelites took from the Egyptians and gave for the tabernacle, Ex 25.2-8 and Ex 12.35; see also Ex 35.3-9

1 Co 3:14

Rewards in the NT: Matt. 25:21, Rom. 8:18, 1 Cor. 3:11-15, 2 Cor. 4:16-18, 2 Cor. 5:5-10, Phil. 1:21-23, Phil. 3:10-14,20-21, 1 John 3:21-22, Rev. 21:3-4 ; Lk 16.9, leveraging the temporal for the eternal; Jn 15.5, apart from Christ we do nothing; Jn 15.16, our fruit should remain; what are you bringing to the ultimate Show and Tell?

1 Co 3:15

1Jn 2.28, ashamed at His coming

1 Co 3:18

Those well, wise, righteous, and able to see are not ready to receive Christ (Jn 9.41, Mk 2.17, Mt 9.12, Jer 9.23; Rev 3.17 ) .

1 Co 3:19

"For on that day the just will stand firm against those who tortured and oppressed them, and he who now submits humbly to the judgment of men will arise to pass judgment upon them. The poor and humble will have great confidence, while the proud will be struck with fear. He who learned to be a fool in this world and to be scorned for Christ will then appear to have been wise" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 51-52); Job 42.7, God said Job's "friends" had not spoken of Him what is right, but Paul quotes Eliphaz here (Job 5.13)

1 Co 4:1

uparetas (except for one possible exception) is never used for "rower" in classical literature, and it is certainly not used that way in the NT

1 Co 4:2

We are also called Ambassadors, 2Cor 5.20; Criteria for the believer’s judgment: (1) obedience to the Lord’s commandments, (2) stewardship of opportunities and resources, (3) response to circumstances, (4) our participation in the Great Commission (Walt Henrichsen); God has gifted us to achieve whatever He asks of us, and He has given us enough time to do it; God has given us time, talents, treasure, relationships, truth, body/mind, and the environment (Rom 6.13) ; Gen 39.4, Joseph was "overseer" in Potiphar's house; Mt 25.23, "Well done, good and faithful servant"; it's not mine, but I am responsible for it

1 Co 4:3

"Especially should ministers of the gospel search their own hearts and look deep into their inner motives. No man is worthy to succeed until he is willing to fail. No man is morally worthy of success in religious activities until he is willing that the honor of succeeding should go to another if God so wills" (A. W. Tozer, Born After Midnight, 58)

1 Co 4:7

1 Chr 29.14 ; Augustine, Confessions, Book 9, Chapter 13, "But if a man recounts to you all the real merits he has, he is only telling you of your gifts to him"; Job 41.11 ; Acts 17.25 ; Ps 50.10-12 ; Jer 9.23: Humans are born on third base, and wake up thinking they just hit a triple; when a man looks into a mirror, he believes he is shaving the face of God; 2 Chronicles 32:25, Hezekiah gave no return for the benefit he received, because his heart was proud; therefore wrath came on him and on Judah and Jerusalem; Rom 11.35, who has given to Him?

1 Co 4:16

1Cor 11.1, be imitators of me (says Paul)

1 Co 5:1–2

The principle for this chapter is found in Dt 13; see also Mt 18.15-17; Josh 7.11-13, removing sin from the congregation; the church is always trying to be relevant by keeping up with culture, which actually makes it irrelevant

1 Co 5:5

Rom 1.24; 1Tim 1.20 ; Prov 1.31; Ezek 22.31 ; Acts 7.42; Job 1.12, God gave Satan permission to afflict Job; Lk 22.31, Satan desired to sift Peter; Mk 5.13 , Jesus gave Legion permission to enter the swine

1 Co 5:9–10

Acts 26.17, taken from the Gentiles to be sent to the Gentiles

ἀρσενοκοίτης (1Cor 6.9 and 1Tim 1.10) is a compound word based on two Greek words used in both of the Leviticus texts condemning homosexual acts as found in the LXX. Leviticus 18:22 in the Septuagint says, “Do not lie with a male [arsenos] as one lies [koiten] with a woman,” while Leviticus 20:13 reads, “Whoever lies with a male as one lies [arsenos koiten] with a woman.” The word arsenokoites was evidently coined by Greek-speaking Jews (possibly even by Paul himself) to refer to persons guilty of engaging in the act forbidden in these texts. Thus Paul is not referring to male prostitutes or to some other special class of persons, but to anyone who engages in homosexual acts.

1 Co 6:11

Trinitarian passage.

1 Co 6:12

"No liberty is true and no joy is genuine unless it is founded in the fear of the Lord and a good conscience" (Thomas a` Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 40); 1Cor 1.23; 1Pet 2.16

1 Co 6:18

Gen 39.12; “If you think you can’t fall into sexual sin, then you’re godlier than David, stronger than Samson, and wiser than Solomon.” (Bill Perkins); The Billy Graham Rule: he would not meet, travel, or eat with another woman alone

1 Co 6:19

Gal 2.20; Col 3.3, your life is hidden with Christ in God

1 Co 6:20

Rev 5.9

1 Co 7:1–4

The sexual relationship was never intended to lead to a good marriage, but to be the product of a good marriage.

Scripture reveals three purposes for the sexual dimension of marriage: procreation, pleasure, and protection.

Procreation--The divine mandate to "be fruitful and multiply, and fill the earth" was given before the fall (Gen. 1:28) and after the flood (Gen. 9:7) so that the earth would be populated. Children are the logical outcome of a love relationship.

Pleasure--God created the pleasure of sexuality to enhance this aspect of communication and shared experience (Genesis 3:16, Genesis 18:12, Genesis 26:8, Deuteronomy 24:5, Proverbs 5:18-19)

Protection--Another divine purpose for the sexual union between a husband and wife is to protect them both from immorality.

1 Co 7:1

While Genesis 1-2 portrays the institution of marriage, 1 Corinthians 7 provides specific instructions for marriage

1 Co 7:1 Conviction vs. Command

v. 6, I say this as a concession, not as a command

v. 7, I wish all people could be like myself

v. 12, Now to the rest I say—not the Lord

v. 25, but I am giving an opinion as one shown mercy by the Lord to be trustworthy

v. 40, according to my opinion—and I think I have the Spirit of God

1 Co 7:2

The sexual relationship was never intended to lead to a good marriage, but rather to be the product of a good marriage

1 Co 7:3

Instead of focusing on your own needs and your spouse's character, focus on your spouse's needs and your own character

1 Co 7:5

Apart from brief periods by mutual consent, a couple should not defraud each other by abstaining from habitual sexual practice, because this would lead to excessive temptation. Each should serve as a magnet to the other so that they will be able to resist the pull of outside attraction (see Prov. 5:15-17,20; 1 Cor. 7:9).

The exclusiveness of marriage is the essence of marriage (Randolph Tasker)

1 Co 7:12–14

Ezra 10.11 commands the opposite, since the pagan spouse would influence too greatly the Jewish spouse; here, divorce was to be avoided because the Christian spouse was a channel of God’s grace in the marriage. Within the “one flesh” relationship the blessing of God which came to the Christian affected the family as a whole (cf. Jacob in Laban’s household [Gen. 30:27] and Joseph in Potiphar’s [Gen. 39:5]; also cf. Rom. 11:16). (BKC)

1 Co 7:33

Lk 14.20, I have married a wife and am not able to come to the banquet

1 Co 7:39

2Cor 6.14

1 Co 8:1

Over-represented with hamartanw

1 Co 8:5

Ps 82.6; Jn 10.34 ; 2Thes 2.4; Jer 16.20 and Gal 4.8, serving that which is not God; see also Acts 19.26-28; see also Ps 96.4-5 and Acts 19.26-28

1 Co 8:13

Rom 14.21 ; 1Cor 10.33; Phil 4.17 , Paul seeks to profit others; Phil 2.4 ; Mt 17.27 ; 1Cor 9.22, Paul became all things to all men

1 Co 9:1

Top interrogative chapter in NT, followed by ch 12

1 Co 9:12

Gen 14.23 ; Neh 5.18

1 Co 9:15

Neh 5.18; Gen 14.22-23, Abram would receive nothing from the king of Sodom

1 Co 9:16

Jer 20.9

1 Co 9:19–22

Three barriers to believing: intellectual (see 1Pet 3.15), emotional (1Cor 9.19-22), and volitional (Jn 16.8-11)

1 Co 9:22

Rom 14.21; 1Cor 8.13 ; there are things we "can" do, but "shouldn't" do (Rom 14.21 ), and things we are "not required" to do, but "should" do (Mt 17.27) ; circumcision of Timothy, Acts 16.3; however, we are to be salt and light as well (Mt 5.13-14)

1 Co 9:26

Lewis Carroll: "If you don't know where you are going, any road will get you there"

1 Co 9:27

Rosie Ruiz Vivas (born 1953, Havana, Cuba) is a Cuban American who was declared the winner in the female category for the 84th Boston Marathon in 1980, only to have her title stripped after it was discovered that she had not run the entire course; there is no shortcut to spirituality; Mt 5.13 ; soldier who had completed all EIB events, then failed the 4-hour 12-mi road march by coming in 10 seconds late; 1Sam 15.26-28, God rejected Saul from being King over Israel; Judges 16.20, the LORD left Samson; Playing 2nd string for God, JV, riding the pine; 1Cor 11.31, judge yourselves

1 Co 10:4

Ex 17.6

1 Co 10:6

Rom 15.4, 1Cor 10.11 ; Ps 19.11 ; Nu 26.10 ; Heb 4.11, negative examples; Heb 11, positive examples; any fool can learn from his own mistakes...a wise person learns from the mistakes of others

1 Co 10:9

Nu 21.5; also see Jude 5; "Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with 'Christ.' Other early church writers attest to the presence of the word 'Christ,' including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in A.D. 268 used the reading 'Christ' as evidence of the preexistence of Christ when it condemned Paul of Samosata" (Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005))

1 Co 10:11

Rom 15.4, 1Cor 10.6

1 Co 10:13

"I believe that God will give us in each state of emergency as much power of resistance as we need. But he will not give in advance, so that we do not rely on ourselves but on Him alone." Dietrich Bonhoeffer; Job 1.12, God allows trials

1 Co 10:14

1Jn 5.21, guard yourself from idols; Gen 3.5, Satan wants you to believe God is holding back on you

1 Co 10:20

Dt 32.17, serve God or Satan; Ps 106.37

1 Co 10:23

Rom 14.20, all things are clean, but they are evil for the one who offends by them; Gal 5.13, don't use your liberty as an opportunity for the flesh; 1Cor 6.12; 1Pet 2.16

1 Co 10:24

Jn 5.30, 1Cor 13.5, Phil 2.21 , Phil 2.4

1 Co 10:25–28

Acts 15.20, abstain from things contaminated by idols

1 Co 10:28

Didache, Ch 6: "And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods"

1 Co 10:29

Rom 14.3

1 Co 10:33

Phil 4.17 , Paul seeks to profit others; Phil 2.4 ; 1Cor 8.13 ; Mt 17.27

1 Co 11:1

1Cor 4.16, be imitators of me (says Paul); Josh 11.15, Joshua follows Moses, who follows God; Am I able to say this?

1 Co 11:3

Eph 5.22-23; 1Cor 11.3, 7-9, male headship (economic subordination); 1Cor 11.11-12, ontological equality

1 Co 11:11–12

1Cor 11.3, 7-9, male headship (economic subordination); 1Cor 11.11-12, ontological equality

1 Co 11:20–21

Hos 7.14

1 Co 11:23

Paul received and delivered the gospel in 1Cor 15.3-4

1 Co 11:30

Acts 5.5

1 Co 11:31

Mt 5.25-26 ; Nu 33.55-56, Israel had to eliminate all that would cause them to forsake God; Socrates: "The unexamined life is not worth living for a human being"; Mt 21.44, he who falls on Jesus will be broken to pieces (Ps 51.17, the sacrifices of God are a broken spirit); 2Sam 12.13, David judged himself and was spared; 2Tim 2.21, preparing yourself for the Master's use; Lk 20.18, falling on Jesus, or Jesus falling on you; 1Cor 9.27, I discipline my body

1 Co 12:1

Top interrogative chapter in NT, eclipsed only by ch 9; God apportions gifts according to His pleasure, and all gifts are equally important; this and chapter 14 are not about how to use gifts, but rather how not to abuse them; when it comes to charismata, desire may indicate it, ability will confirm it, and blessing will accompany it; Christian character and maturity are measured by the fruit of the Spirit, not spiritual gifts

1 Co 12:4–6

1Cor 3.6, God causes the growth; trinitarian formula

1 Co 12:4–6

Trinitarian: Spiritual gifts, Lord's ministries, God's effects

1 Co 12:5

Frederick Buechner has written that "vocation is where our greatest passion meets the world's greatest need"; your ministry is the intersection of what you enjoy, what you are good at, and what pays the bills

1 Co 12:10

Indications That “Prophets” Did Not Speak With Authority Equal to the Words of Scripture

a. Acts 21:4: “And through the Spirit they were telling Paul not to go on to Jerusalem.”

- Paul disobeyed this, which he never would have done if this prophecy contained God’s very words and had authority equal to Scripture.

b. Acts 21:10-11, 31-33:

- There are a few discrepancies between Agabus’ prophecy and what actually took place:

- The Romans, not the Jews, bound Paul

- The Jews, rather than delivering him voluntarily, tried to kill Paul and he had to be rescued by force.

- This text could be explained by supposing that Agabus had a vision of Paul as a prisoner of the Romans in Jerusalem, surrounded by an angry mob of Jews. His own interpretation of such a “vision” or “revelation” from the Holy Spirit would be that the Jews had bound Paul and handed him over to the Romans. This is exactly the kind of fallible prophecy that would fit the definition of New Testament congregational prophecy—reporting in one’s own words something that God has spontaneously brought to mind.

c. 1 Thessalonians 5:20-21: “Do not despise prophecies, but test everything; hold fast what is good.”

- If the Thessalonians had thought that prophecy equaled God’s Word in authority, Paul would never have had to tell the Thessalonians not to despise it (they honored God’s Word: see 1 Thess. 1:6, 2:13).

- By encouraging them to “test everything” and “hold fast what is good,” Paul implies that prophecies contain some things that are good and some things that are not good. This is something that could never be said of the words of an Old Testament prophet or a New Testament apostle.

d. 1 Corinthians 14:29-38:

- When Paul says, “Let two or three prophets speak, and let the others weight what is said” (29), he suggests that they should listen carefully and sift the good from the bad, accepting some and rejecting the rest. It is unimaginable that an Old Testament prophet would qualify his words in the same way.

- “If a revelation is made to one sitting there, let the first be silent. For you can all prophesy one by one” (30-31). If prophets had been speaking God’s very words, equal to Scripture, it is hard to imagine that Paul would say they should be interrupted and not be allowed to finish their message.

We should not consider any words that people claim “from the Lord” to be equal to Scripture in authority, but rather merely human words reporting what God may/ may not have brought to mind. Much confusion results from prefacing prophecies with “Thus says the Lord,” a phrase no New Testament prophet is recorded to have spoken. (Wayne Grudem)

1 Co 12:11

Mt 25.15

1 Co 12:12

Just as cells make up the body, but the body supplies the cells, so the church makes up the body of Christ, but Christ supplies our need

1 Co 12:13

To be baptized by the Spirit means that we belong to Christ’s body. To be filled with the Spirit means that our bodies belong to Christ.

1 Co 12:23

Mt 23.11, the greatest among you shall be your servant

1 Co 12:31

Corresponds to 1st verse in Ch 14

1 Co 13:1

Over-represented by agapay and negative (followed by Rom 13); not a feeling; C.S. Lewis wrote: “Being in love is a good thing, but it is not the best thing. There are many things below it, but there are also things above it. You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling. Now no feeling can be relied on to last in its full intensity, or even to last at all....In fact, the state of being in love usually does not last.”; "It is no accident that the two other major lists of spiritual gifts (Rom 12 and Eph 4) also include exhortations to love (Rom 12.9-10, Eph 4.15-16)" (Ken Boa, Conformed, p. 314)

The Great Commission (Mt 28.18-20, evangelization and edification) cannot be effective without the Great Commandments (Mt 22.36-40)

Gal. 5:22, 1st Rank (Mt. 7:20, “You shall know them by their fruit”)

Mt. 22:36-40, Love God, Love your neighbor

1Cor 12.31, "A more excellent way"

1 Jn. 4:7, Is OF God

1 Jn. 2:5, True love for God is expressed not in sentimental language or mystical experience, but in moral obedience. The proof of love is loyalty

Suffers long: Ja. 5:7; a long holding out of the mind before it gives room to action or passion

Kind: useful to others

Does not envy: Ph’p 4:11

Vaunteth not itself: Pr. 27:2

Does not behave unseemly: love is tactful and does nothing that would raise a blush

Seeks not its own: puts other first

Not easily provoked: Acts 17:16; to be irritated or touchy

Thinks no evil: Does not keep track of offences. Any married man should forget his mistakes. There's no use in two people remembering the same thing.

Rejoices in the truth

Bears (to bear up, as to support a roof)/believes (give soldier benefit of doubt)/hopes (positive)/endures all things (military: to sustain the assaults of an enemy, 2 Tim. 2:10, Heb. 10:32 and 12:2)

Never Fails

1 Co 13:3

Mt 6.2

1 Co 13:4–7

Gal 5.22-23; "All men praise patience though there are few who wish to practice it" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 92)

1 Co 13:4–7

Gal 5.22 1Cor 13.4-7

Love Charity never fails

Joy Rejoices in the truth

Peace Envies not (eiranay not found in 1Cor 13)

Longsuffering Suffers Long

Gentleness Kind; Does not behave unseemly

Goodness Thinks no Evil (agathosanay not found in 1Cor 13)

Faith Bears/Believes/Hopes/Endures all things (pistis found in 13.13)

Meekness Vaunts not itself; is not puffed up (prautas not found in 1Cor 13)

Temperance Not easily provoked (egkrateia not found in 1Cor 13)

1 Corinthians 13:4–8 of Nature:

Nature is impatient

Nature is unkind and jealous

Nature brags and is arrogant

Nature acts unbecomingly; seeks its own

Is easily provoked, takes into account a wrong suffered

Rejoices in unrighteousness, but not with the truth

Bears few things, believes few things, hopes few things, endures few things

Nature always fails

1 Co 13:5

Jn 5.30, 1Cor 10.24, Phil 2.21 , Phil 2.4 ; does not seek its own-the steady intention of your volition towards ANOTHER'S highest good

1 Co 13:7

Eph 4.2; It is not that a Christian strips himself of wisdom and discernment--not that he has forgotten how to distinguish black from white. Instead, this verse is descriptive of Paul’s view of love, and the main point is that it is without limits; "Love often knows no limits but overflows all bounds. Love feels no burden, thinks nothing of troubles, attempts more than it is able, and does not plead impossibility, because it believes that it may and can do all things. For this reason, it is able to do all, performing and effecting much where he who does not love fails and falls" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 105)

1 Co 13:11

Difference between "childish" and "child-like" (Mk 10.15)

1 Co 13:12–13

"Now-Then"--Hope; "See"--Faith

1 Co 13:12

Rev 22.4

1 Co 13:13

1Thes 1.3 ; faith and hope will be replaced by sight; Heb 10.22-24, faith, hope, and love are integral to corporate worship

1 Co 14:1

Corresponds to last verse in Ch 12; if we practiced ch 13, we would not be arguing over ch 14

1 Co 14:20

Rom 16.19

1 Co 14:34–35

1 Tim 2.12; It seems that the guiding thread which prompted these comments by Paul about women was the same theme developed in the preceding verses addressed to those gifted in tongues and prophecy. The church members needed to exercise self-control on occasion, a self-control expressed by silence (vv. 28, 30, 34) in order that the assembly might be characterized by peace. Paul then wanted silence on the parts of married women whose husbands were present in the assembly, but he permitted the participation of other women when properly adorned (1 Cor. 11:2-16). Such silence would express their subordinate (but not inferior; Gen 3.16) relationship to their husbands. This contrasts with a disturbance caused by their talking to their husbands during the service" (John F. Walvoord et al., The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), 1 Co 14:33-34)

1 Co 14:40

1Chr 15.13; Ex 25.40; James 3.16, earthly wisdom brings disorder

1 Co 15:3–4

Col 2.12-13; Rom 6.4 ; The blood of Christ paid the penalty of sin, the cross of Christ overcomes the power of sin, and our resurrection in Christ will remove the presence of sin; "The real glory is being knocked to your knees and then coming back. That's real glory. That's the essence of it." (Vince Lombardi); Paul received and delivered communion instructions in 1Cor 11.23-26

1 Co 15:10

Philippians 2.13, it is God Who is working in and through you

1 Co 15:13–19

Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important (C.S. Lewis)

1 Co 15:17

Gal 2.21

1 Co 15:19

Job 14:14-15; John 20:24-29; Ps. 16:5-11

1 Co 15:23

Lev 23.10, festival of first fruits (Jn 20.1)

1 Co 15:31

Lk 9.23, take up your cross daily; "Some there are who resign themselves, but with certain reservation; they do not trust fully in God and therefore they try to provide for themselves. Others, again, at first offer all, but afterward are assailed by temptation and return to what they have renounced, thereby making no progress in virtue. These will not reach the true liberty of a pure heart nor the grace of happy friendship with Me unless they first make a full resignation and a daily sacrifice of themselves. Without this no fruitful union lasts nor will last" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 175–176)

"You must put on the new man. You must be changed into another man. You must often do the things you do not wish to do and forego those you do wish. What pleases others will succeed; what pleases you will not. The words of others will be heard; what you say will be accounted as nothing. Others will ask and receive; you will ask and not receive. Others will gain great fame among men; about you nothing will be said. To others the doing of this or that will be entrusted; you will be judged useless" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 200–201)

Rom 7.9, apart from the law, sin is dead

1 Co 15:58

Gal 6.9, do not lose heart

1 Co 16:2

Dt 16.17, give according as God has given to you; Acts 20.7, first day of the week; Ezra 2.69, according to their ability they gave

2 Co 1:1 2 Corinthians

Over-represented with kauxaomai (boast)-20X; 2Cor is the heart of Paul

2 Co 1:3

1 Jn 4.19 ; 2Cor 7.4, Titus comforted Paul

2 Co 1:21–22

Trinitarian passage; sealed by the Spirit, Eph 4.30 and Jn 14.16; not so in the OT (Ps 51.11)

2 Co 1:22

Eph 4.30

2 Co 2:12

Acts 16.6-7, the door was closed

2 Co 3:2–3

1Pet 3.1-2 ; 1Tim 4.16; Eph 4.1-3; Jer 31.33

2 Co 3:5

Gal 2.20, Col 3.3 ; Phil 2.13 ; Col 1.29; Rom 8.8; Jn 15.5, apart from Christ you can do nothing; 1Cor 15.10

2 Co 3:10

Phil 3.8, the surpassing value of knowing Christ; Sun spots appear cool compared to the rest of the sun, and stars are easier to see when not obscured by the light of the city

2 Co 3:13

1Cor 4.18, look not at the things which are temporal

2 Co 3:16

The old is in the new revealed; 1Cor 2.14; Jn 8.42, if God were your Father, you would love Me; Mt 13.58, Jesus did not many miracles in Nazareth because of their unbelief; Lk 15.31

2 Co 3:18

Rom 8.29

2 Co 4:4

Gen 1.26 and Col 1.15 , Imago Dei; We are born (Ps 51.5), blind (2 Cor 4.4), bound (2Tim 2.26 ), and dead (Eph 2.1) in sin; unbelievers are not the enemy...they are victims of the enemy; Jn 14.30, the ruler of the world; 1Jn 5.19, the whole world lies in the power of the evil one; Lk 8.12, the devil comes and takes away the word from their heart; Acts 26.18, God opens eyes

2 Co 4:16

Mal 4.2, leap like calves released from the stall; our physical and spiritual strength should be inversely related as we age (Ps 92.12-14) ; the inner man is the real you; Eph 3.16 , Rom 7.22; "The more the flesh is distressed by affliction, so much the more is the spirit strengthened by inward grace" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 89–90)

2 Co 4:17

"Nothing is permanent in this wicked world...not even our troubles" (Charlie Chaplin); contrast "momentary" and "eternal", "light" and "weight"; Rom 8.18 ; Heb 11.25 ; 1Pet 5.10, suffer "a little while"

2 Co 4:18

Rom 8.24-25; Lk 16.15; Ps 90.12 the world system switches price tags on us; Only 2 things enter into eternity: The Word of God and People; Mt 16.23, Col 3.2 ; Heb 11.27 ; "Living on earth is truly a misery. The more a man desires spiritual life, the more bitter the present becomes to him, because he understands better and sees more clearly the defects, the corruption of human nature. To eat and drink, to watch and sleep, to rest, to labor, and to be bound by other human necessities is certainly a great misery and affliction to the devout man, who would gladly be released from them and be free from all sin. Truly, the inner man is greatly burdened in this world by the necessities of the body, and for this reason the Prophet prayed that he might be as free from them as possible, when he said: 'From my necessities, O Lord, deliver me.'"-Ps 25.17 (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 43-44); "If you desire these present things too much, you will lose those which are everlasting and heavenly. Use temporal things but desire eternal things. You cannot be satisfied with any temporal goods because you were not created to enjoy them. Even if you possessed all created things you could not be happy and blessed; for in God, Who created all these things, your whole blessedness and happiness consists—not indeed such happiness as is seen and praised by lovers of the world, but such as that for which the good and faithful servants of Christ wait, and of which the spiritual and pure of heart, whose conversation is in heaven, sometime have a foretaste. Vain and brief is all human consolation" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 131–132)

The more we release temporal possessions, the more we can grasp eternal treasures. There are times when God may take away our toys to force us to transfer our affections to Christ and His character; our perspective shapes our priorities, and our priorities will shape our practice; spend time on marriage preparation, not the wedding; begin with the end in mind (7 habits) and a top down view (theocentric/teleocentric, not anthropocentric/archaeocentric or nuncentric)

Jonah 4.10-11; Jer 5.21 ; Heb 11.27, Moses saw the unseen; Rom 1.20, God's invisible attributes have been clearly seen; 2Cor 3.13 ; To see what is not seen, and to hear what is not heard; like a HUD, you have to look past the immediate to the not yet; Lk 10.20 and Lk 11.28; 1Sam 16.7

2 Co 5:2

Gen 3.21

2 Co 5:7

Mt 14.30; Is 7.1-9 ; Nu 13.31-33 ; 2K 6.17; the lies of your eyes

2 Co 5:9

Pleasing to Him, per Phil 1.20 (Christ exalted in our life)

2 Co 5:10

What are you taking to the ultimate show-and-tell?; It is easy to lip-synch the words in the choir of life, but each of us will someday have to sing solo before God; Rev 20.11-15 ; Rom 8.1, for believers only; Mt 25.19-30 ; Rom 14.10 ; Lk 16.2, give an accounting; the question is not "Will things turn out OK?" The question is, "How did I conduct myself during the process?"

2 Co 5:12

1Sam 16.7, the Lord looks on the heart, not on outward appearances

2 Co 5:14

Heb 7.9-10; Rom 5.12

2 Co 5:17

Gen 1.1; Gal 6.15; "passed away" is aorist, "become new" is perfect; Rom 7.17 and 1Jn 3.9

2 Co 5:18–21

Mt 27.51, Gen 3.21 ; Titus 3.5; Eph 2.8-9 (God did the reconciling)

2 Co 5:20

We are also called Stewards, 1Cor 4.2; Whether you like it or not, believers and unbelievers in your web of relationships are watching you. The people in your relational network of family, friends, associates, co-workers, neighbors, relatives, and occasional contacts form a picture of you that is shaped by your words and works, your actions and attitudes. The more these people associate you as a follower of Christ, the greater your potential impact for influencing their understanding of what Christianity is all about, whether positively or negatively. Your responses to the situations you face inevitably produce ripples in the waters that surround you, and because of this, what you say and do as an ambassador of Christ is important; Gen 41.46

2 Co 5:21

1Jn 3.5; Rom 8.4 ; Jer 23.6 ; Mt 11.28-30 ; 2Cor 8.9; Is 53.6, 11, 12; Phil 3.9; Jer 33.16; “It is only because he became like us that we can become like him." (Dietrich Bonhoeffer, Cost of Discipleship); the Son of God became a Son of Man, so that sons of men could become sons of God; Mt 27.46 , Why have You forsaken Me?; as in Nu 21.8, Christ was made the thing which caused the problem (sin); Gen 3.21 ; Gen 15.6 and Ps 32.1 ; He became what we were that we might become what He is; Mt 5.20; Ps 45.13 and Rev 19.8 , clothes interwoven with gold; Mt 5.3, spiritual bankruptcy; 1Pet 2.24, He bore our sins in His body; He became what He was not, in order that we might become what we were not; Ps 85.2-3, God placated His own wrath; Rom 10.3, the Jews were seeking their own righteousness; Mt 6.33, seek His righteousness; Lk 23.25, we were released, while Jesus was delivered; He was made the thing which caused the problem (Nu 21.8; 1Sam 6.4); Irenaeus, bishop of Lyons (c. 130–202) said that God "became what we are in order to make us what he is himself."

Is 53.4, Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves ESTEEMED Him stricken, Smitten of God, and afflicted. (logizomai in LXX); 1 Kings 10:21, All King Solomon’s drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold. None was of silver; it was not CONSIDERED valuable in the days of Solomon. (chashav in LHB, logizomai in LXX); Ps 32.2, How blessed is the man to whom the LORD does not IMPUTE iniquity, And in whose spirit there is no deceit! (chashav in LHB, logizomai in LXX)

2 Co 6:2

2Pet 3.9; Gen 6.3 Is 55.6 ; Acts 13.46

2 Co 6:14

Gen 24.3-4 ; Ezek 11.12; Ezek 42.1; Ex 8.23 ; Ex 11.7 ; Dt 22.9-11 (God demands separation from the world); 1Cor 7.39; Jer 9.25-26, Judah lumped in with all the ungodly nations

2 Co 7:6

2Cor 1.3-4, the God of all Comfort

2 Co 7:9–10

Heb 12.17, Esau's sorrow was a worldly sorrow (passive), not unto repentance (active); Rom 2.4, the kindness of God leads us to repentance; "μετανοεῖν means a change of heart either generally or in respect of a specific sin, whereas μεταμέλεσθαι means “to experience remorse.” μετανοεῖν implies that one has later arrived at a different view of something (νοῦς), μεταμέλεσθαι that one has a different feeling about it (μέλει)" (Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 626)

2 Co 8:1

Over-represented with charis

2 Co 8:3

"by their own choice," 2Cor 8.8 and 2Cor 9.7

2 Co 8:8

2Cor 9.7, not from compulsion; 2Cor 8.3, "by their own choice"

2 Co 8:9

2Cor 5.21; Mt 11.28-30

2 Co 9:6

We are supposed to give

1. Cheerfully (2 Cor 9.7)

2. Sacrificially (2 Cor 9.6; give up something you want; 2Sam 24.24; it must cost you)

3. Systematically (1 Cor 16.2)

4. Proportionately (1 Cor 16.2)

5. Willingly (NOT grudgingly-with sorrow-or under compulsion; 2Cor 9.7; Ex 35.21, 1 Chr. 29:9, Ezra 1.6; Acts 5.4; 2Cor 8.3; 2Cor 8.8 )

6. Thoughtfully (2Cor 9.7)

John Wesley, "Gain all you can, saved all you can, give all you can."; Rick Warren, "I don't think it is a sin to be rich, it's a sin to die rich. I want people to make as much money as they can as long as they give it away as much as they can."

Tithing of income or money is NEVER taught or commanded anywhere in the Bible

Prov 11.24-25

2 Co 9:7

Lev. 27:30--10% tax for Levites (Mal. 3:8)

Dt 12.10 ff--10% tax for festivals

Dt. 14:28--10% welfare tax every third year

Ex 35.21, 1 Chr. 29:9, 2 Chr 31:10 ; Ezra 1.6

The Bible has about 500 verses on prayer and fewer than five hundred verses on faith. More than 2,300 verses deal with money and possessions. Our Lord said more about money than He did any other subject, except for the temporal versus the eternal. More than 10% of the NT relates directly to financial matters." (Boa, Conformed)

2 Co 9:7

2Cor 8.8, I am not saying this as a command

2 Co 9:10

1Cor 3.6, God gives the increase

2 Co 9:15

“Costly grace is the gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: 'Ye were bought at a price', and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.” (Dietrich Bonhoeffer, Cost of Discipleship)

2 Co 10:3 Behind the Curtain

-2Cor 10.3, Our war is not with the flesh

-2K 6.17, Elisha and army of angels

-Job 1.1-12, Satan's attack on the saints

-Dan 10.12-13, Geographical powers

-Is 14.12-14, Satan's origins

-Rev 4-5/Is 6.1-4, around the throne of God in heaven

-1K 22.19-23, a deceiving spirit in the mouth of the prophet

-Eph 6.12, our struggle is not against flesh

-Jn 18.36, Jesus' kingdom is not of this world

2 Co 10:8

2Cor 13.10, authority for building up

2 Co 10:12

Comparison is the enemy of contentment; Gal 6.4 ; Mount Everest would only be 1/100th of an inch high if the world was shrunk to the size of a basketball; “Have you ever noticed that anybody driving slower than you is an idiot, and anyone going faster than you is a maniac?” (George Carlin); Ex 20.17, tenth commandment; Mt 20.12, workers in the vineyard; Jn 21.21, Peter concerned about John; David counting his kingdom (2Sam 24.1-3)

2 Co 10:18

Prov 27.2, let another praise you, and not your own mouth

2 Co 11:6

Exod 6.12 and Jer 1.6, unskilled in speech

2 Co 11:13–15

Josh 9.4, the Gibeonites did this to Israel

2 Co 11:23–32 Paul's Hardships

-worked much harder.

-was in prison more frequently.

-was flogged more severely.

-had been exposed to death again and again (five times he received from the Jews the forty lashes minus one, three times was beaten with rods, once he was pelted with stones).

-was shipwrecked three times, spending a night and a day in the open sea.

-was constantly on the move.

-had been in danger from rivers, in danger from bandits, in danger from his fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers

-had labored and toiled and had often gone without sleep

-had known hunger and thirst and had often gone without food

-had been cold and naked

-to escape arrest by the governor of Damascus, he was lowered in a basket from a window in the wall and got away

2 Co 11:24

Dt 25.3, an example of Pharisaical fencing, so as not to go over 40

2 Co 12:2

"Assuming that the 'first heaven' would be atmospheric heaven (the sky) and 'second heaven' the more distant stars and planets, 'third heaven' would refer to the place where God dwells" (Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), 2 Co 12:4); Dt 10.14; Ps 148.4; 1Thes 4.17, snatched up

2 Co 12:4

John Newton’s three wonders in heaven: I will see many I didn’t expect to see, miss many I expected to see, and wonder how I could find myself there; 1K 10.7 ; Womb world prepared us for the next world, and this world (land of the dying) prepares us for the next (land of the living); Jn 16.12, you cannot bear them now; 1Thes 4.17, raptured (arpadzaw); Lk 15.7, heavenly beings know what's at stake

2 Co 12:8

We would choose substitution over transformation. But there are no electives in the university of life.

2 Co 12:9–10

Chiasm (strong-weak, weak-strong)

2 Co 12:9

Jn 3.30 ; 1Cor 2.3-5, Paul came in his weakness, so his listeners would rest their faith on the power of God; God loves you more than you wish He would; we would choose substitution over transformation; we minster out of brokenness; Mt 21.44, the one who fall on this stone will be broken to pieces

The Pulley, by George Herbert-

When God at first made man,

Having a glass of blessings standing by,

“Let us,” said he, “pour on him all we can.

Let the world’s riches, which dispersèd lie,

Contract into a span.”

So strength first made a way;

Then beauty flowed, then wisdom, honour, pleasure.

When almost all was out, God made a stay,

Perceiving that, alone of all his treasure,

Rest in the bottom lay.

“For if I should,” said he,

“Bestow this jewel also on my creature,

He would adore my gifts instead of me,

And rest in Nature, not the God of Nature;

So both should losers be.

“Yet let him keep the rest,

But keep them with repining restlessness;

Let him be rich and weary, that at least,

If goodness lead him not, yet weariness

May toss him to my breast.”

"Your progress in spiritual life does not consist in having the grace of consolation, but in enduring its withdrawal with humility, resignation, and patience, so that you neither become listless in prayer nor neglect your other duties in the least" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 110)

"Do not think, therefore, that you have found true peace if you feel no depression, or that all is well because you suffer no opposition. Do not think that all is perfect if everything happens just as you wish" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 151)

2 Co 12:10

Gen 32.25, Jacob had to stop trusting in his physical and mental strength, and begin trusting in God (Mt 5.3); James 1.2, count it all joy when you fall into temptations

"All is not lost when things go contrary to your wishes. You ought not judge according to present feelings, nor give in to any trouble whenever it comes, or take it as though all hope of escape were lost. And do not consider yourself forsaken if I send some temporary hardship, or withdraw the consolation you desire. For this is the way to the kingdom of heaven, and without doubt it is better for you and the rest of My servants to be tried in adversities than to have all things as you wish. I know your secret thoughts, and I know that it is profitable for your salvation to be left sometimes in despondency lest perhaps you be puffed up by success and fancy yourself to be what you are not" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 161)

"Let Your name, not mine, be praised. Let Your work, not mine, be magnified. Let Your holy name be blessed, but let no human praise be given to me. You are my glory. You are the joy of my heart. In You I will glory and rejoice all the day, and for myself I will glory in nothing but my infirmities" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 181)

2 Co 13:10

2Cor 10.8, authority for building up

2 Co 13:11

Philippians 4.9

2 Co 13:14

Trinitarian verse.

Ga 1:1 Galatians

Galatians is over-represented with pneuma, eleutheros (free), sarx, and nomos

Overrepresented with "it is written," eclipsed only by Romans

Chapters 1 and 2: Biographical. Chapters 3 and 4: Theological. Chapters 5 and 6: Practical

Overrepresented with 2nd class conditional clauses

Ga 1:6–7

Ex 15.24, three days after leaving Egypt, and they were grumbling; Dt 9.16; Ps 106.13

Ga 1:7

The cradle of Christianity is in 1st century Judaism...it was almost its grave.

Ga 1:10

Are you playing to an audience of One, or an audience of many? Don't let the world define you...allow the Word to define you; Ps 49.18-20, man in his pomp; John 12.43; Eph 6.6; 1Thes 2.4 ; 2Tim 4.3

"I don’t want to be Mr. Show Business anymore. I want the same thing everybody else wants. I want a happy home...I want to go make a movie and be very present for that and give it everything I have, and after we’re done, then the rest of the time is mine. I started out as an actor, where you seek to understand yourself using the words of great writers and collaborating with other creative people. Then I slid into show business, where you seek only an audience’s approval, whether you deserve it or not. I think I want to go back to being an actor now." (Alec Baldwin, http://www.vulture.com/2014/02/alec-baldwin-good-bye-public-life.html)

"He who neither cares to please men nor fears to displease them will enjoy great peace" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 158)

Ga 1:14

Rom 10.2, a zeal for God, but not according to knowledge

Ga 1:15

Is 49:1 , Jer 1:5 , Ps 139:13, Ps 119.73

Ga 1:17

Leadership is learned (through training and experience), earned (through service), and discerned (by the community)

Ga 1:22

In Acts 7:58 and Acts 8.3 , the yet to be converted Saul was said to be in Jerusalem and took an active part in the murder (or execution-depending on how you view it) of Stephen. Yet Paul here said that when he visited Jerusalem for the first time three years after his conversion, he was "still unknown by sight to the Churches of Judea." There seems to be an apparent discrepancy here. Obviously, Paul did not go around introducing himself, wearing a nametag, and having conversations with church members before he hauled them off. Saul/Paul may have been known "by face" (as we understand it) to those he persecuted, but they hardly exchanged names or business cards, and Saul would be known to the churches only by reputation, and separately as one of the party who gave them trouble when they showed up at the door. But he WAS there. The next verse proves it: They (antecedent is “churches in Judea”) only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy." See also Acts 26:20 in this regard, where Paul tells Agrippa that he preached in Judea and Jerusalem after his conversion (as well as Acts 9.21) . One would point out here that Paul was not going to be preaching in Jerusalem and Judea to churches that already knew the Gospel. He would be preaching in the synagogues and marketplaces to people who needed to know the Gospel. Other than that we should also consider the polemical purpose of Galatians, in which Paul is actively trying to distance himself from the Jerusalem church in order to affirm the originality and authenticity of his own teachings; Furthermore, "only one intimately acquainted with the state of matters at the time would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judæa, as St. Luke markedly does on several occasions (Luke 5:17; Acts 1:8; 10:39)" (Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (Bellingham, WA: Logos Bible Software, 2003), 73).

Ga 2:3

Galatians 2:3-5, Titus not circumcised. Acts 16:1-3, Timothy circumcised. Over time, the Jews began to make a distinction between three ancestral conditions: (1) One whose father is Jewish (fully Jew); (2) one whose mother is Jewish but whose father is not (conditionally Jewish); and one whose parents are both Gentile (not Jewish). Paul wanted Timothy to accompany him so he took him and circumcised him because of the Jews that were in those places, for they all knew that his father was a Greek. Had Timothy refused to do this it would have seemed to the Jews he would witness to that he refused to identify with them; that he valued Greek, polytheistic and often anti-Semitic world views. Notice who the antagonists were in the two different situations. In Timothy’s case, they were unsaved Jews. In Titus' they were false brothers. The Law of Freedom dictated that Titus not be circumcised and that Timothy be circumcised, the first for theological reasons and the second for evangelistic reasons. Our freedom in Christ (always for the furtherance of the Gospel not our own pleasure) allowed Paul to refuse a painful procedure for Titus, but allowed the missionary team to remove a stumbling block to witnessing to Jews.

Ga 2:4–5

Rom 14.3

Ga 2:7–9

Paul here was defending his Divine call to ministry in general, as opposed to a human call to ministry; why wasn't Paul sent to the Jews, since he was more of one than the others (Phil 3.5-6)?

Ga 2:20

Col 3.3 ; Phil 2.13 ; Col 1.29; Rom 8.8; Jn 15.5, apart from Christ you can do nothing; 1Cor 15.10, 2Cor 3.5; 1Cor 6.19; "Grant that I may die to all things in this world, and for Your sake love to be despised and unknown in this life" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 130)

Ga 2:21

2Cor 2.17 ; Mt 26.39, Jesus was looking for another way; Jn 14.6; Acts 4.12 ; 1Tim 2.5, one mediator; there was never a plan B; Heb 8.7, we wouldn't need a second covenant (testament)

Ga 3:1

Over-represented by pistis, eclipsed only by Heb 11 and James 2

Ga 3:7

Gen 22.18, the Gentiles would also be blessed through faith; Rom 11.20, Rom 9.8, Jn 3.6

Ga 3:10

James 2.10, must keep the whole law

Ga 3:16

Mt 5.18, the smallest letter makes a difference

Ga 3:17–18

Jer 31.31 ; Heb 8.13; Gen 12.1-3, the promise

Jn 1.13, born of God

Dt 34.5, Moses (who represented the Law) could not bring Israel into their rest...only Joshua (which in the NT is translated "Jesus") could do that

Ga 4:6

Trinitarian passage.

Ga 4:8

Jer 16.20, you can call them gods, but they are not God (2Thes 2.4 and 1Cor 8.5 , so-called gods); see also Acts 19.26-28 and Ps 96.4-5

Ga 4:27

Like Hannah, 1Sam 2.21

Ga 5:1

Ps 119.45, I walk at liberty for I seek Your precepts

Ga 5:2

But Paul circumcised Timothy (Acts 16.3)

Ga 5:3

James 2.10, keep the whole law

Ga 5:4

Jn 1.17; Rom 6.14

Ga 5:13

1Cor 10.23, all things are lawful, but not all things edify; Rom 14.21; Rom 15.1

Ga 5:16

Rom 8.4 ; Josh 24.15 ; Jer 21.8 ; Dt 30.15 ; 1K 18.21 ; GEN George Marshall, "I look upon the spiritual life of the soldier as even more important than his physical equipment. It's morale--and I mean spiritual morale--which wins the victory in the ultimate, and that type of morale can only come out of the religious nature of the soldier who knows God and who had the spirit of religious fervor in his soul. I count heavily on that type of man and that kind of Army. (Robert Gushwa, The Best and Worst of Times: The United States Army Chaplaincy, 1920-1945 (Washington: Office of the Chief of Chaplains, 1977), p. 157)"; James 3.10, from the same mouth come both blessing and cursing

Ga 5:17

Rom 7.15

Ga 5:18

1st class conditional

Ga 5:22

Love, joy, and peace are never gained by pursuing them as ends in themselves; they are the by-product of the pursuit of God above them (Ken Boa, Reflections), and many are forged during times of duress; OT blessing was indicated by the fruit of the vine...NT blessing is indicated by the fruit of the spirit; 1Tim 6.11 ; 2Pet 1.5 ; 1Cor 13.4-7 ; Jn 15.5

Ga 5:22 Comparison with 1Cor 13

Gal 5.22 1Cor 13.4-7

Love Charity never fails

Joy Rejoices in the truth

Peace Envies not (eiranay not found in 1Cor 13)

Longsuffering Suffers Long

Gentleness Kind; Does not behave unseemly

Goodness Thinks no Evil (agathosanay not found in 1Cor 13)

Faith Bears/Believes/Hopes/Endures all things (pistis found in 13.13)

Meekness Vaunts not itself; is not puffed up (prautas not found in 1Cor 13)

Temperance Not easily provoked (egkrateia not found in 1Cor 13)

It's all His:

Peace-John 14:27, Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful.

Joy-John 15:11, These things I have spoken to you so that My joy may be in you, and that your joy may be made full.

Love-John 15:9, Just as the Father has loved Me, I have also loved you; abide in My love.

All of these are forged in times of stress and duress; 1st three have to do with God, 2nd three with others, last three with yourself

Ga 5:25

Tozer's paradox: having found God, yet continuing to pursue Him

Ga 6:4

2 Cor. 10.12

Ga 6:7

You choose the behavior, you choose the consequences (Dr. Phil); Gen 29.23 ; Nu 32.23; Ps 73

Ga 6:9

1Cor 15.58, your toil is not in vain in the Lord; Ps 73 ; Heb 12.3 ; 2Chr 15.7, there is a reward for your work; Ps 1.3, yielding fruit in its season; The bend in the road is not the end of the road, unless you fail to make the turn

Ga 6:9 God sets in Motion

-Joseph, Gen 50.20

-The servant of Naaman's wife, 2K 5.2 (which led to Naaman's faith in v. 15)

-The crucifixion was meant for evil by the Jews and Gentiles, but God meant it for good, Acts 2.23

-Job, Job 1.12 (viewed in the light of Job 42.12)

-Esther, Esther 4.14

Eph 1:1 Ephesians

Phos over-represented in this book, only exceeded by 1 John. Over-represented by agios, eclipsed only by Jude. Over-represented by "en pneumati"; over-represented with Trinitarian verses (Eph 1.3, Eph 1.13-14, Eph 1.17, Eph 2.18, Eph 2.21, Eph 3.14-17, Ephesians 4:4-6)

Ch 1-3, Our Position

Ch 4-6, Our Practice

Eph 1:3

Verses 3-14 describe the Trinity

Eph 1:12

God's highest goal is to seek His own glory, (Is 42.8, Is 43.7 and 21, Eph 1.12)

Eph 1:13–14

Trinitarian

Eph 1:17

Trinitarian passage.

Eph 1:18

Ps 119.18 ; Lk 19.42; Lk 24.45 ; 2K 6.17; Lk 24.16, 31, 45 ; Job 38.36 ; Phil 4.19 ; Ps 19.8 (photidzw in LXX and NT, shine upon or make known); 1K 3.9, So give your servant a discerning mind so he can make judicial decisions for your people and distinguish right from wrong

Ps 119, Give Me Understanding

34, Give me understanding, that I may observe Your law and keep it with all my heart.

73, Your hands made me and fashioned me; give me understanding, that I may learn Your commandments.

125, I am Your servant; give me understanding, that I may know Your testimonies.

144, Your testimonies are righteous forever; give me understanding that I may live.

169, Let my cry come before You, O LORD; give me understanding according to Your word.

Eph 1:20

Eph 2:1–10

Origin, Purpose, Destiny; Heredity, Identity, Destiny; A past forgiven, a purpose for living, a home in heaven

Eph 2:1

We are born (Ps 51.5), blind (2 Cor 4.4), bound (2Tim 2.26 ), and dead (Eph 2.1) in sin

Eph 2:2–3

Spiritual Warfare on three fronts: World, Satan, Flesh (Ps 40.12)

Eph 2:8–10

Philippians 2.12-13 , Heb 13.21 ; we love to count, control, compare, and compete; the doctrine of grace humbles us without degrading us, and lifts us up without inflating us; Heb 4.10, resting from works (Mt 11.28-30) ; Good works are the fruit, not the root, of salvation; this is how Paul wrote his epistles...inside out transformation (vv 8-10); Job 40.14, God offers Job a chance to save himself; What you could not gain by moral perfection, you cannot lose by moral imperfection

Eph 2:8 Seven Problems with Meritocracy (Is 29.13)

a. They are arbitrary.

(1) Which standard should we follow? Why is one better than another (248 positive commands)?

(2) How well do we have to do? No one can perfectly live up even to an arbitrary human standard.

b. They offer no assurance of salvation. People cannot be sure whether they achieve it until it is too late.

c. They ask God to approve of evil. These systems require God to approve imperfect people. (Ex 19.12-13)

d. They contradict the Bible. The Bible clearly teaches that salvation is based on faith in Christ, not human merit (2Tim 1.9; 2Cor 5.18-19)

e. It becomes a quid pro quo system (you put God in your debt; Rom 11.35, Job 41.11, Job 35.7; Rom 4.4)

f. Jesus didn't need to die (Gal 2.21)

g. Frustrates the definition of gift (Is 55.1, Rev 22.17, Rev 21.6, Jn 4.10) and eternal

Eph 2:10

Ps 139.16, God has already prepared good works through us ("which" is dative plural, referring to "good works"); Rom 8.29 ; Phil 3.12, still under construction

Eph 2:11–16

Matt 27.51, veil torn in two from top to bottom

Eph 2:13

In the first century church, the questions was, "What about the Gentiles?"

Eph 2:14

The Soreq was a five-foot-tall stone wall that surrounded the inner courts of the consecrated temple area and was designed to keep Gentiles and other "unacceptable" people out of the inner courts. Gentiles could not pass the Soreq on pain of death. In addition to the Soreq, there were a number of other walls and divisions within the temple. The Court of the Women was an area outside the temple building, which was as close as women were allowed to the temple. There was also a chamber for the Nazarites because they had been set apart for service to God; a chamber of the Lepers, who had to be separate because they were unclean; a chamber of the Israelites who were separated because they were God's people; and lastly, a chamber of the Priests who were separated by their calling to represent the people. Paul was accused of bringing a Gentile into the inner court, past the Soreq. (See Acts 21:27-35). Paul denied this charge. Here in Eph 2.14 , Paul was possibly referring to all dividing walls, which the Soreq symbolized, that had to come down between Jew and Gentile. Since Jesus' death, the Gentiles would be allowed to experience the blessings the Jews always had. These walls include the walls of pride, economic status, race, social status, and bitterness that we face today. As Christians, we must be aware of the walls and try to break them down; we can do this by reaching out to other people, getting to know people of different races, volunteering, and helping people in need (http://followtherabbi.com/world/encyclopedia/article/soreq-temple-courts)

Eph 2:18

Trinitarian

Eph 2:21

Trinitarian passage; Sometimes, God lets a stinging blow fall on your life. You bleed, feeling the pain, and your soul cries out in agony. At first you think the blow is an appalling mistake. But it is not, for you are the most precious jewel in the world to God. And He is the most skilled stonecutter in the universe. Someday you are to be a jewel adorning the crown of the King. As you lie in His hand now, He knows just how to deal with you. Not one blow will be permitted to fall on you apprehensive soul except what the love of God allows. And you may be assured that from the depths of the experience, you will see untold blessings and spiritual enrichment you have never before imagined. (L.B. Cowman, Streams in the Desert, Job 12.9)

Eph 3:8

see also 1Tim 1.15, where Paul calls himself the chief of sinners

Eph 3:14–17

Trinitarian passage.

Eph 3:16

The inner man is the real you; 2Cor 4.16, Rom 7.22

Eph 3:19

Phil 4.7

Eph 3:20

“It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.” (C.S. Lewis, Weight of Glory); Rom 16.25, He is able to establish you; Jude 24, He is able to keep you from stumbling; Jn 6.13, over-abundance

Eph 4:1

1Pet 3.1-2 ; 2Cor 3.2-3 ; 1Tim 4.16

Trinitarian passage.

God does not call the equipped; He equips the called; Heb 13.21 ; Ex 31.2-6

Eph 4:14

"We need to learn to set our course by the stars, not by the lights of every passing ship” (General Omar Bradley); J. Edgar Hoover would have his G-Men study the real thing so that they would be able to detect a counterfeit; study of the word forms a sieve in your mind; Mt 7.24-27; Prov 10.25; Ps 112.6-8

Eph 4:15

Not speaking your mind ; 1Pet 3.15, with gentleness and reverence; Jn 4.21, worship God in spirit and truth; Jn 1.14, Jesus was full of grace and truth

Eph 4:29

Sixty-four percent of employers said that they’d think less of an employee who repeatedly uses curse words, and 57 percent said they’d be less likely to promote someone who swears in the office (CareerBuilder Survey, Chicago, July 25, 2012)

Eph 4:30

Is 63.10 ; 2Cor 1.22; Jn 14.16 ; in the OT, the Spirit could be taken away (Ps 51.11) ; same word for seal in LXX Dan 6.17

Eph 4:32

1Pet 3.8, seeking common ground; God calls on us to love our enemies, just as He loved us and was kind to us (Eph 4.32)

Eph 5:1

Chapter is over-represented by phos, exceeded only by 1 Jn 1.

Eph 5:16

Only 2 things you can do for God on earth that you can’t do in heaven: witness and help the needy; John 9.4; "If you withdraw yourself from unnecessary talking and idle running about, from listening to gossip and rumors, you will find enough time that is suitable for holy meditation" (Thomas a` Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 36); Ps 90.12, teach us to number our days; days have trouble in Mt 6.34 ; making the most of the opportunity in Col 4.5

Eph 5:19–20

Col 3.16, a pattern for corporate worship

Eph 5:20

George Washington, 1st POTUS, 19 February 1795, National Thanksgiving Proclamation, “Acknowledge our many and great obligations to Almighty God, and implore Him to continue and confirm the blessings we experienced” (Library of Congress Rare Book Collection, Washington, D.C.). Again on 3 October 1789, Thanksgiving Proclamation, “Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and Whereas both Houses of Congress have, by their joint committee, requested me "to recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness": Now, therefore, I do recommend and assign Thursday, the 26th day of November next, to be devoted by the people of these States to the service of that great and glorious Being who is the Beneficent Author of all the good that was, that is, or that will be.”

Abraham Lincoln, 16th POTUS, 3 October 1863, “Set apart and observe the last Thursday of November next as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the heavens” (Gary DeMar, The Untold Story (Atlanta, GA: American Vision, Inc., 1993), pp. 16-17).

Eph 5:22–33

Marriage is not so much marrying the right person, but becoming the right person; instead of focusing on our needs and our spouse’s character, we should focus on our character and our spouse’s needs; Marriage is like the Trinity: ontological equality, economic subordination (1Cor 11.3). When authority and equality are modeled on the divine Trinity, it is possible to avoid the two extremes of authoritarianism that minimizes equality and egalitarianism that minimizes authority.

"Roles always determine relationships, and relationships create responsibility" (Howard Hendricks). Because of the abuse and misunderstanding of roles and because of the current cultural trend away from role differentiation, this subject is often looked upon with disfavor. But the Scriptures clearly teach that men and women have distinctive roles to fulfill in Christian marriage, and that these roles actually reflect and illustrate the spiritual relationship between Christ and the church. Submission is not the exclusive responsibility of the woman; it is to be the life-style of every believer. No one who refuses to live under authority is fit to wield authority. All Christians are called to submit to the authority of Christ and to the truths of God's Word. One of these truths is that marriage best reflects the relationship between Christ and His bride (the church) when the husband assumes the responsibility of being the head of the home. As God's representative authority, he is to take the initiative and leadership in the marriage relationship. (Ken Boa)

A husband's authority over his wife has to do more with serving than being served. Authority has to do with building up, not tearing down (2Cor 10.8 and 2Cor 13.10); Submitting is allowing the one in authority to serve

Eph 5:25

It is disastrous to a marriage when parents devote themselves entirely to their children and fail to grow in their relationship with each other. It is far healthier for everyone in the family when children are exposed to parents who demonstrate their deep love for each other; we should be focused on our spouse's character and our own needs, but our own character and our spouse's needs

Eph 5:26

Titus 3.5, washing of regeneration

Eph 5:28

If momma ain't happy, ain't nobody happy

Eph 6:4

The secret of a disciplined child is a disciplined parent; a report from the American Institute of Family Relations states that parents make ten negative comments for every positive remark to their children. Yet we accomplish far more by loving affirmation than we do by berating

Eph 6:6

Gal 1.10; 1Thes 2.4: John 12.43; Spotlight Ranger

Eph 6:10–20

Is 59.17 ; It’s not a question as to whether or not you are in a Spiritual battle, the question is how prepared are you; 1Thes 5.8; "Arm yourself like a man against the devil’s assaults. Curb your appetite and you will more easily curb every inclination of the flesh. Never be completely unoccupied, but read or write or pray or meditate or do something for the common good" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 34); "Be prepared for the fight, then, if you wish to gain the victory" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 138)

Eph 6:12

Acts 19.15, when you are making a difference for Christ, the demons will come to know you by name; "It is curious that physical courage should be so common in the world and moral courage so rare" (Mark Twain); Saul's struggle was with flesh and blood (Goliath), so he gave his armor to David (1Sam 17.38-39)

Eph 6:12 Behind the Curtain

-2Cor 10.3, Our war is not with the flesh

-2K 6.17, Elisha and army of angels

-Job 1.1-12, Satan's attack on the saints

-Dan 10.12-13, Geographical powers

-Is 14.12-14, Satan's origins

-Rev 4-5/Is 6.1-4, around the throne of God in heaven

-1K 22.19-23, a deceiving spirit in the mouth of the prophet

-Eph 6.12, our struggle is not against flesh

-Jn 18.36, Jesus' kingdom is not of this world

Eph 6:13

Is 7.9, if you will not believe, you surely shall not be established

Eph 6:14–16

Ex 12.11 ; defensive guards and tackles wear tight jerseys so the offensive line cannot grasp on to the cloth and hold them; Ps 106.23 and 30, Moses and Phinehas stood in the gap

Eph 6:15

Shoes become more comfortable with consistent wear

Php 1:1 Philippians

Book over-represented by "en xristw", eclipsed only by Philemon

over-represented by death

Php 1:6

1Thes 5.24; Rom 8.29-30, God will see it through to the end; 1Cor 1.8

Php 1:10

Rom 12.2

Php 1:11

Jn 15.8 ; Gal 5.22, fruit of the spirit; Phil 1.10 ; Mt 5.16

Php 1:20

When Christ is exalted in our life, it pleases God (2Cor 5.9)

Php 1:29

2Tim 3.12, all who will live Godly in Christ Jesus shall suffer persecution

Php 2:4

1Cor 10.33; Phil 4.17; Paul looks out for others; Mt 17.27 ; 1Cor 9.22, Paul became all things to all men; Phil 2.21

Php 2:6–8

He laid aside the independent use of His divine attributes; Jesus refused to rely on his divine nature to make obedience easier for him (Mt 4.1-11 and Mt 26.39)

Php 2:6

Jn 5.18, the Jews sought to kill Him because He made Himself equal with God

Php 2:8–9

James 4.10; 1Pet 5.6, humble yourselves so that God may exalt you; Ps 113.6, stoops to conquer; Prov 15.33, the cross before the crown, humility before honor; "The real test of being in the presence of God is, that you either forget about yourself altogether or see yourself as a small, dirty object" (C.S. Lewis)

Php 2:8

It has been observed that only a divine being can accept death as obedience; for ordinary men it is a necessity; Jn 10.18, Jesus layed His own life down

Php 2:10–11

Is 45.23, deity of Jesus

Php 2:12–13

Synergism; Eph 2.8-9; Heb 13.21 ; Divine sovereignty and human will; Christ gave His life for us, so He could give His life to us, so He could live His life through us; work out what God has worked in you; Rom 8.28-29; Without God, we cannot...without us, He will not (Augustine); Opportunity, Obedience, Outcome--we have a part in only one of these; God makes it possible (energew) for us to produce fruit (katergazomai); Eph 3.20, the power that works within us; God "begins His influence by working in us that we may have the will, and He completes it by working with us when we have the will" (Augustine, On Grace and Free Will); Phil 3.12, strive for that for which Christ has given us

Php 2:13

Rom 8.8; Jn 15.5, apart from Christ you can do nothing; 1Cor 15.10 ; Gal 2.20 ; Col 1.29; 2Cor 3.5 ; both to will (thelw) and to work (energew); Rom 2.4, it is God Who leads you to repentance

Php 2:15

Mt 5.16, we are lights

Php 2:21

Jn 5.30, 1Cor 10.24, 1Cor 13.5, Phil 2.4

Php 3:3

Trinitarian passage; Jn 4.24 ; "Just men depend on the grace of God rather than on their own wisdom in keeping their resolutions" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 33); Jer 17.5 ; Ps 33.17; Ps 147.10 ; 2K 18.21 ; Amos 2.15; Ps 118.8; Prov 29.25 ; Jn 6.63

Php 3:4–9

Ecc 2.1-11, Solomon said the same about riches; Job 40.8-14, Job could save himself if he could do these things

Php 3:5–6

What won't get you in Heaven:

Ancestry

Orthodoxy

Activity

Morality

Php 3:8

Jer 9.23 ; the more you buy into the philosophy of the world, the more you will consider living by the word as loss (and vice versa); Mt 10.37, family; 2Cor 3.10, there is a glory which surpasses the glory of anything temporal; Mt 13.46, pearl of great price; Ecc 2.11, nothing profitable (Solomon--Ecc 2.4-10--and Paul describe the ends of both worlds)

Php 3:9

2Cor 5.21 ; Rom 10.3, establishing their own righteousness

Php 3:10

"To have found God and still to pursue Him is the soul's paradox of love, scorned indeed by the too-easily-satisfied religionist, but justified in happy experience by the children of the burning heart." (Tozer, The Pursuit of God, p. 14)

Php 3:12

Eph 2.10, still under construction; Phil 2.12-13, working out what He worked in

Php 3:13

Joel 2.25 and Joel 3.1; Dr. Phil, "You wouldn't be so concerned about what people thought about you if you knew how little they did"; Lk 9.62 ; Ecc 7.10; Is 43.18-19, don't look back; Steven Wright: "Whenever I think of the past, it brings back so many memories."; forgetting the past without forgetting what kind of person you are (James 1.24) ; your windshield is much larger than your rear-view mirror, because where you are going is much more important that where you've been

Php 3:18–19

Nu 11.31-34

Php 3:19

This is Jannah for Muslims

Php 3:20

John 17.16 ; Heb 11.13 ; “If we find ourselves with a desire that nothing in this world can satisfy, the most probable explanation is that we were made for another world.” (C.S. Lewis); Jn 8.23; Is 55.9; Col 3.2 ; like the astronauts walking in a hostile environment on moon, we walk spiritually in a hostile environment on the earth, but God gives us the means to do it (life support system); Going from the land of dying to the land of the living

Php 4:6–9

Note how this begins with God, moves to the mind, and ends in action; "God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing.” (C.S. Lewis, Mere Christianity)

Php 4:6

“Worry is a misuse of the imagination; assuming responsibility that God never intended you to have.” (Mary Crawley); These words are reminiscent of our Lord's exhortation in the Sermon on the Mount to avoid all forms of anxiety by depending upon God as the supplier of our needs (Matt. 6:25- 34). Notice the contrast between being anxious for nothing and praying about everything. We often find ourselves praying about a few things and worrying about many, thinking that our problems are either too small or too great for God. But our Father is interested in all our concerns, and tells us to cast our burdens upon Him, and He will sustain us (Ps. 55:22). When we fail to pray about our problems, we carry burdens we were never meant to bear alone; Ps 43.5 ; DI at PI told me, if I dropped the grenade and fought him for it, he would let me have it.; 1Pet 5.7 ; Mt 11.28 ; Ps 127.2, it is vain to worry; Anxiety: experiencing failure in advance; 2Chr 25.9; Joel 2.25; Tom Petty, Crawling Back to You, "Most things I worry about never happen anyway"

Oswald Chambers: "Showing no concern for the uncertainties that lie ahead is the secret of walking with Jesus" (Phil 4.6; Bacon, "The more discordant, therefore, and incredible, the divine mystery is, the more honor is shown to God in believing it, and the nobler is the victory of faith")

Worry is a diagnostic indication that, whatever you had previously given to God, you have now taken back; agnostic to outcome

"Your tardiness in turning to prayer is the greatest obstacle to heavenly consolation, for before you pray earnestly to Me you first seek many comforts and take pleasure in outward things. Thus, all things are of little profit to you until you realize that I am the one Who saves those who trust in Me, and that outside of Me there is no worth-while help, or any useful counsel or lasting remedy" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 160)

Better with peace from a relationship with God than peace from possessions (Lk 12.19)

Php 4:7

Guard: garrison; Eph 3.19 ; Rom 5.1, peace WITH God (no peace OF God, without peace WITH God); Unlike the Great Wind and Great Storm in Jonah's life (Jonah 1.4); The universe is designed in such a way that we cannot find peace apart from God

Php 4:8

Newspapers report on the opposite of these things; Ralph Waldo Emerson: "Sow a thought and you reap an action; sow an act and you reap a habit; sow a habit and you reap a character; sow a character and you reap a destiny"; James 1.14-15, thinking gives birth to action (Mt 5.28) ; Reid put diesel in my truck

Php 4:9

2 Cor 13.11 ; Jn 13.17, you are blessed if you do these things; "The four laws of learning are explanation, demonstration, imitation, and repetition. The goal is to create a correct habit that can be produced instinctively under great pressure. To make sure this goal was achieved, I created eight laws of learning; namely, explanation, demonstration, imitation, repetition, repetition, repetition, repetition, and repetition." (Coach John Wooden, Wooden, p. 144); Rev 3.3

Php 4:11

Heb 13.5 ; 1Tim 6.8 (if you are not content with what you have, you will never be content with what you want); When peace, like a river, attendeth my way, when sorrows like sea billows roll, whatever my lot, thou hast taught me to say, it is well, it is well, with my soul; Col 3.2, set your affections on things above; Job 13.15; 1Thes 5.18; Hab 3.17-18

"A man is upset and distracted only in proportion as he engrosses himself in externals" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 62); "Lord, do with me whatever pleases You. For whatever You shall do with me can only be good. If You wish me to be in darkness, I shall bless You. And if You wish me to be in light, again I shall bless You. If You stoop down to comfort me, I shall bless You, and if You wish me to be afflicted, I shall bless You forever" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 133)

"I have learned..." Does not come natural...contentment is counter-intuitive

Php 4:13

We become weary when we attempt more public ministry than we can cover in private growth; Jn 6.9, what are these loaves and fish for so many people?

Php 4:17

1Cor 10.33, Paul seeks for the profit of many; Phil 2.4

Php 4:19

2 Chr 25.9; Eph 1.18 ; Our deepest needs for security, significance, and satisfaction are met in Him and not in people, possessions, or positions; Mt 6.34 ; all shall work together for good; everything is needful that He sends; nothing can be needful that He withholds (John Newton)

Col 1:1 Colossians

Overrepresented with sophia (every chapter mentions it) (followed by 1 Cor and James), diakonos, and didaskw

Ch 1-2, Our Position

Ch 3-4, Our Practice

Col 1:6–8

Trinitarian passage.

Col 1:9–12

Note difference between this prayer (spiritual), and the prayer of Jabez (1Chr 4.10, physical); Mt 19.29, Jesus told His disciples those who leave their fields, families, and homes to follow Him would not be disappointed; Lk 9.57-62 ; evidence of God's blessing in the OT is the fruit of the vine...evidence in the NT is the fruit of the Spirit; Dt 28.30, they would lose their families, homes, and produce if they forgot the Lord

Col 1:9–10

Jn 15.5 , abiding in Him and bearing fruit

Col 1:15

Same greek word in Ps 89.27 LXX, David is the firstborn; see also Ex 4.22 and Jer 31.9, where Israel and Ephraim were called God's firstborn; In the Old Testament, the firstborn son was the one who normally received a double inheritance, and was the one who would inherit his father’s role as head of the family. God sometimes reversed this order, as he did with Jacob and Esau (Genesis 25:21-26), and as Jacob later did with Ephraim and Manasseh (Genesis 48:13-22). Reuben was the firstborn of Jacob, but his rights as the firstborn were taken away because of his sin (Genesis 35:22; 49:3-4).

Col 1:17

Jn 1.1 ; Jn 8.58 ; Heb 1.3; Possible reference to the "strong force" (the force that binds protons and neutrons together to form the nucleus of an atom), without which all would immediately fall apart and become energy; This could also be what physicists are looking for, the Theory of Everything (ToE), which refers to the "desire to reconcile the two main successful physical frameworks, general relativity which describes gravity and the large-scale structure of spacetime, and quantum field theory, particularly as implemented in the standard model, which describes the small-scale structure of matter while incorporating the other three non-gravitational forces, the weak, strong and electromagnetic interactions." (Wikipedia); hold: PfAInd

Col 1:18

The Crusades, Inquisition, and Salem Witch Trials were not carried out by the Church, but by humans

Col 1:23

It is not the retention of salvation that is in the apostle’s mind, but the possession of it that would be shown by their continuance in the gospel (Kenneth S. Wuest, Wuest's Word Studies from the Greek New Testament: For the English Reader (Grand Rapids: Eerdmans, 1997), Col 1:23)

Col 1:29

Phil 2.13; Rom 8.8; Jn 15.5, apart from Christ you can do nothing; 1Cor 15.10 ; Gal 2.20

Col 2:6–7

Sanctification

Col 2:12–13

Rom 6.4; image of death, burial, and resurrection (1 Cor 15.3-4)

Col 2:16

Rom 14.2-5, convictions

Col 3:1–4

With Christ: v. 1 (past), v. 3 (present), v. 4 (future); just like 1 Jn 3:2 ; 1st class conditional sentence; Ps 110.1

Col 3:2

Only 2 things enter into eternity: The Word of God and People; Mt 16.23, 2Cor 4.18; Mk 8.33; Phil 3.20; Jn 17.16; Jn 8.23; Is 55.9 ; Phil 4.11, the secret to being content with what you have; Mt 6.19-21, store up not on earth, but in heaven

"Why do you look about here when this is not the place of your repose? Dwell rather upon heaven and give but a passing glance to all earthly things. They all pass away, and you together with them. Take care, then, that you do not cling to them lest you be entrapped and perish. Fix your mind on the Most High, and pray unceasingly to Christ" (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 60)

Children building a sandcastle on the beach. Tide comes in and destroys it. They simply run further up the beach, and starting building another one.

P.T. Barnum's last words: "What were the receipts were at Madison Square Garden today"

Col 3:3

Gal 2.20 ; 1Cor 6.19, you are not your own

Col 3:10

Gen 1.26 ; Rom 8.29

Col 3:16

Eph 5.19-20, a pattern for corporate worship; Paul Cézanne, French artist and Post-Impressionist painter: "I wait until the landscape thinks itself in me, and I am its consciousness."

Col 3:20–21

To exasperate means to provoke, embitter, inflame, harass, or anger. Discipline is crucial, but the wrong kind of discipline can lead to rebellion and resentment. The following practices produce psychological scars and are all too common:

1. Humiliation. Ridicule, sarcasm, and scorn can devastate a child's self image, especially when these are targeted to areas of weakness.

2. Perfectionism. Parents who expect perfection impose an impossible standard on their children. Even when they succeed, they are frustrated to find that the bar has been raised another notch.

3. Withdrawal. When a parent threatens to withdraw affection, children believe that they are loved on a performance basis and lose any sense of security.

4. Comparison. The practice of comparing one child with another reduces self-worth and produces alienation and rivalry.

5. Nagging. Incessant crabbing and criticizing creates a negative atmosphere and leads only to strife and hostility.

6. Bribing. Rewards are good, but become bribes when misused.

7. Anger. When parents discipline out of anger, they display a lack of self-control that defeats the purpose of discipline. Fair and equitable treatment of disobedience or defiance requires a calm, clear head. We cannot be reasonable and lose our temper at the same time. The anger of a parent out of control can capture a child's attention more than the offense that caused it.

Col 3:22

Spotlight Ranger

Col 3:23

Gen 39.2; Ecc 9.10, do what you do with all your might; "Trusting the Lord is active, not passive; it means that we do our work with diligence and excellence as for Him rather than for men and leave the results in His hands. Only when we let go of ownership of results will be walking by faith and not by sight" (Ken Boa); If you lack assurance of your acceptability and worth, the temptation is to try to earn approval both from others and yourself by your own efforts. The easiest way to go about this is by doing additional things for them. This is one reason why people take on so many extra tasks and responsibilities that God never required of them. This is why some continue to do more in their churches than they really need to. This is why many Christians find it difficult to say “no” to demands made of them by their fellow believers. (Robert Banks)

Col 4:1

Over-represented by proseuxh

Col 4:5–6

Your walk (v. 5) should back up your talk (v. 6); making the most of your time in Eph 5.16

1 Th 1:1 1 Thessalonians

1 Thes is overrepresented with plural (in number); furthermore, every chapter in 1 Thes ends with a comment about the coming of Christ (equal in representation of parousia with 2 Peter, but eclipsed by 2 Thes).

Trinitarian passage.

1Thes 4.17; Rev 3.10; 1Thes 5.9

1 Th 2:4

Gal 1.10; John 12.43 ; Eph 6.6

1 Th 2:7

v. 7, gentle as a mother, v. 11 exhorting, encouraging, imploring as a father

1 Th 2:13

2Tim 3.16

1 Th 2:19–20

Lk 16.9, they would receive Paul into the eternal dwellings; Jn 15.5, apart from Christ we do nothing; 1Cor 3.14

1 Th 4:11

"The Greeks deplored manual labor and relegated it to slaves as much as possible. But the Jews held it in esteem; every Jewish boy was taught a trade regardless of his family’s wealth. Work itself is a blessing, and working with one’s hands should never be despised by Christians. A man who is willing to work with his hands demonstrates his love for his brethren by being willing to humble himself to provide for his own needs so that he does not depend on others but provides for himself" (Thomas L. Constable, “1 Thessalonians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 703)

1 Th 4:17

1Thes 5.9; 1Thes 1.10; Rev 6.16-17; 2Cor 12.2-4, snatched

1 Th 5:1

Top imperative chapter in NA28 by words (#2 imperative as a ratio to all verbs, NA28)

1 Th 5:2

2Pet 3.10

1 Th 5:9

1Thes 4.17; 1Thes 1.10; Rev 3.10

1 Th 5:18–20

Trinitarian passage; as uranium turns into lead, so gratitude turns into entitlement, only much faster; "Children are grateful when Santa Claus puts in their stockings gifts of toys or sweets. Could I not be grateful to Santa Claus when he put in my stockings the gift of two miraculous legs? We thank people for birthday presents of cigars and slippers. Can I thank no one for the birthday present of birth?" (G.K. Chesterton, Orthodoxy, p. 35)

1 Th 5:18

Job 13.15; Phil 4.11; Hab 3.17-18

1 Th 5:21

Acts 17.11

1 Th 5:22 εἶδος

The NET, ESV, NRSV, NASB, and NKJV all have it (eεἶδος) as *form.* The NIV and NLT use *kind.* The KJV uses *appearance*.

The three other times it is used in the NT (NIV):

-Luke 9:29, As he was praying, the *appearance* of his face changed

-John 5:37, The Father who sent me has himself testified concerning me. You have never heard his voice nor seen his *form*

-2 Corinthians 5:7, For we live by faith, not by *sight*

Of the 55 times it is used in the LXX, it is translated (by Logos English Septuagint)

-appearance 31 times

-form 11 times

-pattern three times

-beautiful twice

-image twice

-kinds twice

-and the following only once: person, shape, ways, figure

1 Th 5:24

Philippians 1.6

2 Th 1:1 2 Thessalonians

Over-represented by kurios, parousia, and proseuxomai; Paul had to correct some erroneous beliefs (like Christ will certainly return in the near future)

2 Th 1:12

Jn 14.20 ; 1Jn 4.13-16

2 Th 2:4

1Cor 8.5; Jer 16.20 and Gal 4.8, serving that which is not God; see also Acts 19.26-28 and Ps 96.4-5

2 Th 2:7

Lk 23.31 ; Mt 24.37-41 Job 1.11 ; Lk 22.31

Trinitarian passage.

Over-represented by kurios, followed by chapter 1

1 Ti 1:1

Over-represented with pistis by words, NA28 (all Pastorals are in the top 5); also over-represented with gunh (after 1Cor); all Pastorals are in the top 4 imperatives by words in NA28

1 Ti 1:10

homosexual=arsenokoitas (Lev 18.22 and Lev 20.13); see also 1Cor 6.9

1 Ti 1:13

Jn 16.2, Jesus told His followers that there will come a time when His enemies will put them to death believing they are serving God (Acts 26.9-11; Rom 10.2)

1 Ti 1:15

Perhaps Paul was thinking the same thoughts as Jesus in Matthew 23.15 ; Rom 7.15, Paul practices the very thing he hates; Eph 3.8, Paul calls himself the least of all the saints

1 Ti 1:20

Rom 1.24; 1Cor 5.5 ; Ezek 22.31; Prov 1.31

1 Ti 2:1

Kinds of Prayer: Petition, Intercession, Confession, Thanksgiving, and Adoration. We generally pray in this order of importance. The Bible places importance on kinds of prayer in exactly the opposite order

1 Ti 2:4

Boulomai (2Pet 3.9) speaks of a desire which proceeds from the reason, as against thelo (here), a desire which originates with the emotions (Kenneth S. Wuest, Wuest's Word Studies from the Greek New Testament: For the English Reader (Grand Rapids: Eerdmans, 1997), 1 Ti 2:8); Ezek 33.11, God takes no pleasure in the death of the wicked; see also John 3.16 and 1Jn 2.2

1 Ti 2:5

Acts 4.12; Gal 2.21, there is no plan B; 1Sam 2.25, who can intercede between man and God?

1 Ti 2:12

1Cor 14.34

1 Ti 2:14

Eve was deceived, but Adam is to blame (Rom 5.12)

1 Ti 2:15

"A woman will find her greatest satisfaction and meaning in life, not in seeking the male role, but in fulfilling God’s design for her as wife and mother with all 'faith, love, and holiness with propriety' (i.e., self-restraint; cf. 1 Tim. 2:9)" (A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 736)

1 Ti 3:1 Pastoral Duties

Pastoral Duties

1. To administer the ordinances, Matt. 28:19-20

2. To be a man of prayer, 1 Tim. 2:1

3. To warn his flock, 1 Tim. 4:1, 6

4. To study the Word, 2 Tim. 2:15

5. To preach the Word, 2 Tim. 4:2; Acts 6:2-4

6. To exhort and rebuke, 1 Thess. 5:12; Titus 2:15

7. To watch over souls, his own and those of others, Acts 20:28-31; Col. 4:17; 1 Tim. 4:6; 6:11; Heb. 13:17

8. To feed and lead his flock , Acts 20:28; 1 Pet. 5:2

9. To be an example to all, 1 Cor. 11:1; 4:16; Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; Heb. 13:7; 1 Pet. 5:3

1 Ti 3:6

"Don't commence swimming until you hit the water" (J.D. Clampett of "Beverly Hillbillies")

1 Ti 4:8

We must care for our bodies as though we were going to live forever, but we must care for our souls as if we were going to die tomorrow (Augustine).

1 Ti 4:10

1Jn 2.2

1 Ti 4:16

1Pet 3.1-2 ; Eph 4.1-3 ; 2Cor 3.2-3

1 Ti 5:18

"Scripture" (graphe) covers both OT (Dt 25.4) and NT (Lk 10.7)

1 Ti 6:1

This chapter gives us God's definition of profit (Is 48.17)

1 Ti 6:4

"Ink and catgut and paint were necessary down there, but they are also dangerous stimulants. Every poet and musician and artist, but for Grace, is drawn away from love of the thing he tells, to love of the telling till, down in Deep Hell, they cannot be interested in God at all but only in what they say about Him. For it doesn't stop at being interested in paint, you know. They sink lower-become interested in their own personalities and then in nothing but their own reputations" (C.S. Lewis, The Great Divorce, p. 26).

1 Ti 6:6–9

Phil 4.11 ; Most of us don’t know precisely what we want, but we are certain we don’t have it. Driven by dissatisfaction, we pursue the treasure at the end of the rainbow and rarely drink deeply at the well of the present moment, which is all we ever have. The truth is that if we are not satisfied with what we have, we will never be satisfied with what we want.

1 Ti 6:7

"When you leave this life for a better home someday, The only thing you'll take is what you give away" (Grandpa Jones in "Fallen Leaves"); "He is no fool to give what he cannot keep to gain what he cannot lose." (Jim Eliot); Job 1.21; life is like a game of monopoly for some--you acquire and acquire, and when it's all over, you put everything back into the box

1 Ti 6:8

We approach life from a perspective of deficiency, rather than sufficiency; if you are not content with what you have, you will not be content with what you want; Eccl 4.4, keeping up with the Joneses

1 Ti 6:10

"People who don't have money say ["money isn't everything"] because they hope it's true, and people who do have money say it because they know it's true" (Marilyn vos Savant, Parade Magazine)

1 Ti 6:11

Gal 5.22

1 Ti 6:17

Money 1. leads to conceit (arrogance), 2. draws faith from God (autonomy), and 3. provides a false sense of security (independence)

1 Ti 6:19

Mt 6.20

2 Ti 1:1 2 Timothy

Top future tense by words in NA28; Book over-represented by "en xristw", eclipsed only by Philemon and Philippians

Over-represented with 2s (Timothy)

2 Ti 1:5–6

Understudies (Joshua, Nu 27.18-20; Elisha, 1K 19.16; Timothy, 2Tim 1.5-6)

1. Clung to their mentor

2. Subordinate to their mentor

3. Received a blessing/authority from their mentor (by the hand of God)

2 Ti 1:9

Titus 3.5, not on the basis of deeds we have done, but according to His mercy

2 Ti 2:2

Multiplication principle (instead of addition)

2 Ti 2:12

Prov 1.24-31; 1Sam 15.23

2 Ti 2:15

"rightly dividing" is "make straight" in Prov 3.6, LXX; Martin Luther: "When our faith is held up to ridicule, where does the fault lie? It lies in our ignorance of the languages; and there is no way out than to learn the languages. It is also a stupid undertaking to attempt to gain an understanding of Scripture by laboring through the commentaries of the fathers and a multitude of books and glosses. Instead of this, men should have devoted themselves to the languages"; "Memorize scripture because you may not always have a Bible. I lost my Bible during the Russian occupation, but God will remind you of the verses you need when you are in a situation where you are totally dependent on Him and your life is in danger.” (Anita Dittman, "Trapped in Hitler's Hell"; survived and escaped Nazi Labor Camp Barthold as a teen); Ezra 7.10, Ezra had set his heart to study the law of the LORD; Gen 3.3, Eve didn't get it right

2 Ti 2:21

Lk 1.6 and 1.30, both Elizabeth and Mary cleansed themselves, prepared to be used by God; 1Cor 11.31, judging ourselves; Prov 25.4-5; Rom 6.13; Mt 25.1-13, the prudent took oil for their lamps; 1Cor 9.24-27

2 Ti 2:26

We are born (Ps 51.5), blind (2 Cor 4.4), bound (2Tim 2.26 ), and dead (Eph 2.1) in sin

2 Ti 3:4

Rom 1.25-27, serving the creature rather than the Creator; we are commanded to love God, which is interpreted as keeping His commandments; 1Pet 4.2, we should live for the will of God, not the lusts of men; Augustine's incurvatus in se--curved inward on oneself

2 Ti 3:7

Earthly wisdom, James 3.15 (also see 1Cor 2.6 and Job 38.36 )

2 Ti 3:8

Exod 7.11

2 Ti 3:12

Is 59.15, Jn 15.18, 1 Jn 3.13; Is 48.10 ; “I didn’t go to religion to make me happy. I always knew a bottle of Port would do that. If you want a religion to make you feel really comfortable, I certainly don’t recommend Christianity.” (C.S. Lewis); Phil 1.29, to believers it has been granted to suffer for Christ's sake; Dan 3.17-18, "He will deliver us...but even if He does not"; Ps 34.19 ; the intensity of the spiritual warfare is directly proportional to the seriousness of a believer's response to the terms of discipleship; "Christianity has not been tried and found wanting; it has been found difficult and not tried" (G.K. Chesterton); Jn 16.33, in the world you have tribulation; admirable qualities are forged in times of adversity; In the U of Life, advanced suffering is not an elective

2 Ti 3:16–4:2

Is 1.18, "reason" means reprove, rebuke, correct; God's Word is true profit

2 Ti 3:16

"We are not obliged to defend Jacob’s deception of his father or Elijah’s calling down fire from heaven, or to accept as the utterances of the Most High the arguments of Job’s friends or Deborah’s commendation of Jael. These deeds and words are not part of God’s revelation, but they are part of the context in which the revelation was given, and they are recorded for our admonition...The Biblical writers were not secretaries or penmen; they were authors in the full sense of the word, yet authors under the overruling guidance of God the Holy Spirit, the auctor primarius. No adequate parallel can be found to the phenomenon of Biblical inspiration, unless those theologians are right who find an analogy to it in the hypostatic union of the divine and human in our Lord Jesus Christ. " (F. F. Bruce, M.A., “What Do We Mean By Biblical Inspiration?” Journal of the Transactions of the Victoria Institute 78 (1946): 120-139)

God "can take a human personality, made in His own image, pregnant, formative, causative, in all its living thought, sensibility, and will, and can throw it freely upon its task of thinking and expression-and behold, the product will be His; His matter, His thought, His exposition, His Word, ‘living and abiding for ever.’” (H. C. G. Moule, The Epistle of St. Paul to the Romans (Expositor’s Bible), pp. 7f.)

The obvious humanness of Scripture eliminates any notion of a mechanical or verbal dictation view of inspiration, because “each sacred writer was by God specially formed, endowed, educated, providentially conditioned, and then supplied with knowledge naturally, supernaturally or spiritually conveyed, so that he, and he alone, could, and freely would, produce his allotted part" (Hodge and Warfield, Inspiration, p. 14-15)

"God planned all that so that each one was chosen before he was born and fitted to be the instrument God wanted to use. The varying styles are all God’s styles in the Bible. God made the men and made the styles, and used them according to plan" (John R. Rice, Our God-Breathed Book—The Bible, p. 206)

“Higher criticism tends to sit in judgment on the Bible and let poor, sinning, frail, ignorant, mortal men pass judgment on the Word of God.” (John R. Rice, Our God-Breathed Book—The Bible, pp. 49)

The Bible testifying on behalf of itself, called to the witness stand

2Pet 3.2, apostolic/prophetic date, doctrine, and authority; 1Thes 2.13, received not as the word of men, but the word of God

2 Ti 3:16 God's Word in Their Mouth

Ex 4.15, Moses

Nu 22.38, Nu 23.5, Nu 23.16, Balaam

Dt 18.18, Jesus

1K 17.24, Elijah

Ezra 1.1, Jeremiah

Is 51.16, The chosen of the LORD

Is 59.21, The chosen of the LORD

Jer 1.9, Jeremiah

Jer 5.14, Jeremiah

Mt 22.43-44, David

Mk 12.36, David

Acts 1.16-17, David

Acts 4.25-26, David

2 Ti 4:2

1Pet 3.15 , be always ready to give an answer; Acts 20.27, Paul declared the "whole purpose of God"; “Strong preaching takes care of 90% of your counseling”--Dr. K. Gillming

2 Ti 4:3

Gal 1.10; 1Thes 2.4: Eph 6.6 ; Jn 12.43; Had a dream I died and went to heaven, where another preacher friend had died and was preaching. Jesus attended the service because He had never heard the thing he was talking about; “By proving heretics to be wrong we bring into clearer light what [the] church believes and what sound doctrine is” (Augustine, Confessions, Book 7.19); 1K 22.8 ; "The man who serves You best is the one who is less intent on hearing from You what he wills to hear than on shaping his will according to what he hears from You." (Augustine, Confessions); the world recognizes its own people and listens to a message generated in its own circle (1Jn 4.5; Mt 5.14; Jn 15.18-19); Acts 7.57, the Sanhedrin covered their ears so as not to hear the truth from Stephen; see also Is 30.10, speak to us pleasant words

2 Ti 4:6

2Pet 1.15, Peter's departure (exodos there, analusis here); here, Paul was certain of his imminent death, while in Philemon 22, he was certain he would soon be released

2 Ti 4:7

If we were to uproot only one vice each year, we should soon become perfect. The contrary, however, is often the case—we feel that we were better and purer in the first fervor of our conversion than we are after many years in the practice of our faith. Our fervor and progress ought to increase day by day; yet it is now considered noteworthy if a man can retain even a part of his first fervor. (Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996), 18.); “Then said he, ’I am going to my Father’s; and though with great difficulty I am got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles who now will be my rewarder.’.... So he passed over, and all the trumpets sounded for him on the other side.” (John Bunyon, Pilgrim's Progress)

Israel's heart was not steadfast (established, determined) toward God, Ps 78.37

2 Ti 4:10

1Jn 2.15 ; Mt 13.7, thorns choking the seed

2 Ti 4:11

Acts 15.36-41

Tt 1:1 Titus

Over-represented with upwtasso-5X, didaskalia (instruction)-4X, and charis; over-represented with doulos (most outside of Philemon)

Tt 2:11

Mt 5.45; Heb 6.7-8, All receive blessing from God...some acknowledge it

Tt 2:13

Granville Sharp Rule applies (and 2 Pet 1.1 )

Tt 3:4–6

Trinitarian passage.

Tt 3:5

Surrounding nations were more righteous than Israel, Mt 11.21-24, Lk 10.12-14; also see Dt 9.4-6, and Ezek 36.32 ; Ezek 16.6, He cleansed us; Eph 5.26, washing of water with the word; 2Tim 1.9, not according to our works, but His grace (2Cor 5.18-19)

Tt 3:10

Mt 18.15-17 ; Mt 7.6; Mt 13.10-17; Prov 9.7-9

Phm 1 Philemon

Over-represented with agapay (NA28), "en xristw", and prosuxh

Over-represented with splagxnwn (affection)-3X

Over-represented with charis, eclipsed only by Titus

Phm 22

Paul was sure he would be released soon...not so when he wrote 2Tim (2Tim 4.6)

Heb 1:1–2

Mk 12.1-6, the prophets and the Son

Heb 1:1 Hebrews

Book over-represented by words with aima (2x as much as next one-Rev) and iereus

Only Hebrews uses PPInf of legw, λέγω (legesthai, λέγεσθαι, 3X), except for Luke 9.7

arxiereus-17X, thusia-15X, kreipwn-12X

Top book for OT quotes by verse (quotes only)

Once for all, Heb 7.27, 9.12, 9.26, 10.10

Themes include old and new, better, greater, shadow and real, rest, milk and solid food, elementary and maturity, teachers and pupils, inferior and superior, weakness and perfect, earthly sanctuary and true tabernacle, superior ministry, first and second, shadow, obsolete, disappear, first covenant and new order, made with hands, once for all, belongings and lasting possessions, something that can be touched and the heavenly Jerusalem, earth and heaven.

Top 15 nouns Hebrews (NA28)

θεός 68

πίστις 32

ἁμαρτία 25

υἱός 24

αἷμα 21

ἡμέρα 18

ἀρχιερεύς 17

διαθήκη 17

κύριος 16

αἰών 15

θυσία 15

ἐπαγγελία 14

ἱερεύς 14

Ἰησοῦς 14

νόμος 14

Top 20 Hebrews verbs (NA28)

εἰμί 55

ἔχω 39

λέγω 32

γίνομαι 29

προσφέρω 20

ποιέω 19

εἰσέρχομαι 17

λαμβάνω 17

λαλέω 16

εἶπον 12

ζάω 12

δύναμαι 9

μέλλω 9

τελειόω 9

ἀκούω 8

βλέπω 8

μαρτυρέω 8

ἁγιάζω 7

ἀποθνῄσκω 7

εὐλογέω 7

Heb 1:3

Col 1.17 ; uphold (PrAP, pherw): carry, sustain; Gen 1.26, Christ is the Imago Dei; Steven Wright, "The other day I came home from work, and discovered someone had stolen everything in my house, and replaced it with an exact replica."; Ps 110.1 ; Vaticanus contains an interesting marginal note here, "Fool and knave, leave the old reading and do not change it!" – "ἀμαθέστατε καὶ κακέ, ἄφες τὸν παλαιόν, μὴ μεταποίει" which may suggest that unauthorised correcting was a recognized problem in scriptoriums.

Heb 1:6 The Deity of Jesus

He was worshiped as God by the angels, Heb. 1:6

He was worshiped as God by the shepherds, Luke 2:15

He was worshiped as God by the wise men, Matt. 2:2, 11

He was worshiped as God by a leper, Matt. 8:2

He was worshiped as God by a ruler, Matt. 9:18

He was worshiped as God by a Canaanite woman, Matt. 15:25

He was worshiped as God by a mother, Matt. 20:20

He was worshiped as God by a maniac, Mark 5:6

He was worshiped as God by a man born blind, John 9:38

He was worshiped as God by some Greeks, John 12:20-21

He was worshiped as God by his apostles, Matt. 14:33; 28:9

Stephen called him God, Acts 7:59

The eunuch called him God, Acts 8:37

Paul called him God, Gal. 2:20; Col. 1:15-17; 2:9; 1 Tim. 3:16; Titus 2:13

Peter called him God, 1 Pet. 3:22; 2 Pet. 1:17

Jude called him God, Jude 25

James called him God, James 2:1

John called him God, 1 John 5:20; Rev. 1:18; 19:16

Thomas called him God, Jn 20.28

Jesus claimed to be God, Jn 8.58 (and all "I Am" statements)

Also see:

Phil 2.10-11 and Is 45.23

Jn 5.24, "believe Him Who sent me," and Jn 6.29 "believe in Him Whom He has sent"

Jn 10.28, "neither shall any man pluck them out of my hand," and Jn 10.29, "no man is able to pluck them out of my Father's hand"

Jn 1:1, In the beginning was the Word, and the Word was with God, and the Word was God.

Jn 1:18, No one has seen God at any time; the one and only, God, the one who is in the bosom of the Father—that one has made him known.

Jn 20:28, Thomas answered and said to him, “My Lord and my God!”

Ro 9:5, to whom belong the patriarchs, and from whom is the Christ according to human descent, who is God over all, blessed forever! Amen.

Tt 2:13, looking forward to the blessed hope and the glorious appearing of our great God and Savior Jesus Christ,

2 Pe 1:1, Simeon Peter, a slave and apostle of Jesus Christ, to those who have obtained a faith equal in value to ours by the righteousness of our God and Savior Jesus Christ

Rev 1.8, I am the Alpha and the Omega, says the Lord God, the one who is and the one who was and the one who is coming, the All-Powerful

Heb 1:8

Trinitarian passage; Ps 45.6-7

Heb 1:10–12

Ps 102.25-27, the writer is equating Jesus with God; Mt 24.35, creation will pass away

Heb 2:10

Mt 3.15, it was fitting (prepw) for JB to baptize Jesus

Heb 2:11

Jn 15.15, He call them friends (Son of Man was His favorite name)

Heb 2:18

Heb 4.15, He has been tempted like us, and can sympathize with us

Astray=planaw

Ps 106.26, He swore He would cast them down in the wilderness

Heb 3:16–19

Nu 14.22-23; Dt 7.17-19; hear and do, James 1.22-25; Ezek 33.31 ; Mt 7.24-27 ; Rev 1.3 ; Rom 2.13 ; Lev 8.23; the Word moving from the head, to the heart, to the hands; Israel heard but did not obey (Rev 3.20; Acts 12.13) ; see also Heb 4.6, disobedience

Heb 3:19

Nu 14.22-23; Rom 4.21-22, Abraham believed what God had promised, He could perform; Ps 78.19-20; I saw a video of wings getting ripped off a jet, which increased my faith in jets during times of turbulence; 1Sam 4.8, even the Philistines feared God after what He did in Egypt (as well as Jericho, Josh 2.9-11; and the Hivites, Josh 9.9-10)

Heb 4:2

Mt 13.5-6, the seed did not have much soil (no depth, and no root)

Heb 4:6

Heb 6.4-6, Israel was enlightened and fell away; hear and do, James 1.22-25; Ezek 33.31; Mt 7.24-27 ; Rev 1.3 ; Rom 2.13 ; Lev 8.23; the Word moving from the head, to the heart, to the hands; Nu 14.22, Israel heard but did not obey (Rev 3.20; Acts 12.13); Ps 78.17-22 ; see also Dt 7.17-19 and Heb 3.16-19, unbelief; 1Sam 4.8, even the Philistines feared God because of His mighty acts in Egypt

Heb 4:8

2nd class conditional

Heb 4:10

Eph 2.8-9, resting from works; Mt 11.28-29

Heb 4:11

1Cor 10.6, negative examples; Heb 11, positive examples

Heb 4:12

Lk 2.35 ; 1Chr 28.9 ; Acts 2.37 ; Bone marrow is the flexible tissue in the interior of bones; see Acts 7.53 and Acts 5.33

Heb 4:15

The interesting feature of the Messianic 22nd Psalm is that it does not include one word of confession of sin; Heb 2.18, since He was tempted, he can help the tempted

Heb 4:16

God fixed what happened in Gen 3.9, where they hid from God (see also 1Jn 2.28 and Rev 20.11)

Heb 5:13

1Pet 2.2 ; 1Cor 3.2 , milk for infants

Heb 5:14

J. Edgar Hoover had his men study the real thing so they could spot a counterfeit immediately

Heb 6:4–6

Heb 4.6, Israel failed to enter because of disobedience; 1Jn 2.19 ; 2Pet 2.20-22 ; Ps 95.9, they saw God's work, and still rejected Him

"This passage has been interpreted in four ways: (1) that the danger of a Christian losing his salvation is described, a view rejected because of biblical assurances that salvation is a work of God which cannot be reversed; (2) that the warning is against mere profession of faith short of salvation, or tasting but not really partaking of salvation (The New Scofield Reference Bible, p. 1315); (3) that hypothetically if a Christian could lose his salvation, there is no provision for repentance (The Ryrie Study Bible, p. 1736); (4) that a warning is given of the danger of a Christian moving from a position of true faith and life to the extent of becoming disqualified for further service (1 Cor. 9:27) and for inheriting millennial glory" (Zane C. Hodges, “Hebrews,” ed. J. F. Walvoord and R. B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), 794)

Heb 6:7–8

Mt 5.45; Titus 2.11, prevenient grace; All receive blessing from God...some acknowledge it; Jn 15.2, abiding in Christ and producing fruit; Mt 25.14-30; Ps 65.9-13, God blesses the land

Heb 6:8

Gen 3.18, unproductive land a result (and picture) of disobedience; Mt 5.16 ; Rom 8.19-22

Heb 7:9–10

Rom 5.12, federal headship (2Cor 5.14)

Heb 7:28

Even Pastors, Chaplains, Marriage Counselors, etc. have problems (Lev 9.7)

Heb 8:1

Heb 8:7

Gal 2.21, if we could attain righteousness through the first covenant, then Christ died in vain

Heb 8:13

Gal 3.17 ; Jer 31.31, a new covenant

Heb 9:1

Chapter over-represented by words with agios and aima (aima is 2x as much as next one-Rev 16)

Heb 9:14

Trinitarian passage.

Heb 9:15

Jer 31.33; Lk 5.39, no one wants the new after experiencing the old

Heb 9:23

Because the blood of bulls and goats can not take away sins, Heb 10.4

Heb 9:27

Jobs spent his final days contemplating God. "Maybe it's because I want to believe in an afterlife. That when you die, it doesn't just all disappear," he said. "But sometimes I think it's just like an on-off switch. Click and you're gone. And that's why I don't like putting on-off switches on Apple devices." (Jobs Bio); George Bernard Shaw said, "The statistics of death are quite impressive. One out of one dies."

Steven Wright: "My brother is weird. One day he asked me, 'If you could know how and when you were going to die, would you want to know?' I said, 'No.' He said, 'Okay, forget it.'"; "I know when I am going to die, because my birth certificate has an expiration date on it."

Ecc 7.2, it's better to go to a house of mourning

"Never send to know for whom the bell tolls; It tolls for thee." John Donne, Devotions Upon Emergent Occasions, Meditation XVII

"Die before you die, there is no chance after" (C. S. Lewis)

Heb 10:1

In Plato's Theory of Forms, the "Forms" (or "Ideas"), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality. Only knowledge of the Forms constitutes real knowledge.

Heb 10:4

Ps 50.13-14, God doesn't need bulls and goats...He wants their hearts and minds; Heb 9.23, copies of the real can be cleansed with the blood of bulls and goats, but not the real thing

Heb 10:9

"An example of progressive revelation can be seen in every family with growing children. When they are very small, the parent allows children to eat with their fingers. Later, the parents insist on the use of a spoon. Finally, as the child progresses, the parent commands use of a fork. These commands are temporary, progressive, and appropriate to the situation" (Norman L. Geisler, Baker Encyclopedia of Christian Apologetics, Baker Reference Library (Grand Rapids, MI: Baker Books, 1999), 609)

Heb 10:12