Romans Study: Chapters 11-12

Chapter links: Study Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, God, Questions.

Romans Chapter 11 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C11-S1 (Verse 1), C11-S2 (Verse 1), C11-S3 (Verse 1), C11-S4 (Verse 2), C11-S5 (Verse 2), C11-S6 (Verse 2-3), C11-S7 (Verse 4), C11-S8 (Verse 4), C11-S9 (Verse 5), C11-S10 (Verse 6), C11-S11 (Verse 6), C11-S12 (Verse 7), C11-S13 (Verse 7-8), C11-S14 (Verse 9-10), C11-S15 (Verse 11), C11-S16 (Verse 11), C11-S17 (Verse 12), C11-S18 (Verse 13-14), C11-S19 (Verse 15), C11-S20 (Verse 16), C11-S21 (Verse 17-18), C11-S22 (Verse 18), C11-S23 (Verse 19), C11-S24 (Verse 20), C11-S25 (Verse 20-21), C11-S26 (Verse 22), C11-S27 (Verse 23), C11-S28 (Verse 24), C11-S29 (Verse 25), C11-S30 (Verse 26-27), C11-S31 (Verse 28), C11-S32 (Verse 29), C11-S33 (Verse 30-31), C11-S34 (Verse 32), C11-S35 (Verse 33), C11-S36 (Verse 33), C11-S37 (Verse 34), C11-S38 (Verse 34), C11-S39 (Verse 35), C11-S40 (Verse 36), C11-S41 (Verse 36)'

Our chapter theme is: 'Can't Fight God's Way'.

God cut out the Jews and grafted in the Church because of the unbelief the Jews. God did not cast away all of His people but kept a remnant while He set aside the majority in order to deal with the Gentiles. He set them aside because they insisted upon a 'positional' relationship instead of a personal relationship. Paul ends the chapter with the warning that if we live in unbelief (trusting in a positional salvation while not living our professed belief), we also will be cut out like God cut out the Jews. Since chapter 12 is based upon this chapter (I beseech you therefore), we need to properly understand this chapter as the foundation of the next chapter.

The most used non-prepositional word in this chapter is God with 14 occurrences. The second most used non-prepositional word in this chapter is branches with 6 occurrences and it gets less from there. The branches are part of Paul's illustration of the doctrine that he is teaching. Basically Paul is telling us that God judges based upon attitudes and actions and not on claims out of our mouth which are not backed by the way we live (lies). God cut out the Jews for believing this lie from the devil and He will do the same to us.

Below are summaries of each sentence which supports the chapter summary which was just given.

11:1 has three sentences with the first asking a question, the second saying God forbid which tells us that there is absolutely, positively no way that God hath cast away his people. The third sentence is the answer to his question in the first sentence. Obviously, there were (are) people who believed and claimed this untruth, that is: they claim that God did cast away his people. The reader needs to realize that such a claim is a claim that there is an error in the word of God. Such a claim also says that we can not be sure of our salvation since, if there is one error, that there could also be an errofr in the promise ofsalvation.
- Our sentence starts with the question: I say then, Hath God cast away his people?. (Please follow this link to all of the Questions that Paul asks in this epistle.) this is Paul’s teaching method with the answer following the question.
- Next, our sentence gives the phrase God forbid. This tells us that there is absolutely, positively no way that God hath cast away his people. Obviously, there were (are) people who believed and claimed this untruth. And, the third sentence, of our verse, is Paul’s reason for saying God forbid.
- Next, our sentence gives the answer of: For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. Here, Paul makes it very clear that he is a Jew, which is what is meant by the phrase his (God's ) people. Paul, obviously, was not cast away and, since he is part of God's people, his own testimony disproves this claim from a devil. Paul goes on in the next few verses to explain that just because God cut off most, God has kept a remnant and, therefore, has not cast away [all of] his people.
11:2-6 gets us back into this Biblical doctrine that people distort into error. It says God hath not cast away his people which he foreknew. We see Paul’s answer in these sentences and we also see another answer Paul's quoting from scripture. We also see this in Paul's answer from scripture that goes through 11:6.
- Our first sentence says: God hath not cast away his people which he foreknew. Foreknow has a similar meaning to predestined and elect (with some minor differences in the actual definitions of each word). As we have seen everywhere else that this doctrine has come up, God did not predestine or foreknow individuals but God predestined a way to get saved and God foreknew that some would follow His way of salvation while others would reject His way of salvation. Those of his people, like Paul, God hath foreknow that they would follow His way and get saved.
- Next, our sentence gives the phrase Wot ye not what the scripture saith of Elias?. This prophet was upset and prayed against God's people. The scripture which tells us to not do that was not written at the time that he did this. However, that is not the important doctrine. The important doctrine was that God had people serving Him whom the prophet did not know about. And, the truth is that none of us know all that God is doing. Further, none of us know all of the future consequences from our decisions. Therefore, we nee to trust God especially when what God is doing seems wrong to us.
- Next, our sentence gives the phrase how he maketh intercession to God against Israel. This is what he did. Our next phrase tells us the details of his prayer and the next few sentences tell us the answer from God. Unless we stay close to God, God will not answer our prayers and God does not always answer our prayers in a way that we know about. That is why we need faith in God no matter what happens around us.
- Next, our sentence gives the phrase saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. This is the details of his prayer and the note for the prior phrase explains these phrases.
- Please see the note for 11:3 under Lord, and the note below for 11:7-8, for more details on these sentences.
11:4 has two sentences with the first sentence telling us how God answered and the second sentence giving us the details of the answer from God..
- Our first sentence asks: But what saith the answer of God unto him?. (Please follow this link to all of the Questions that Paul asks in this epistle.) As we see elsewhere in this epistle, Paul asks a question in order to give the answer. This is the teaching method used by Paul.
- Our second sentence starts with the phrase I have reserved to myself seven thousand men. Here we see God answer that the prophet does not know everything. He had little of the revealed word of God that we have and Romans 14 reminds us to not judge our brother.
- Next, our sentence gives the phrase who have not bowed the knee to the image of Baal. This let the prophet, and us, know that there were people serving God whom he / we were not aware of.
11:5 says: Even so then at this present time also there is a remnant according to the election of grace.
- The phrase according to the election of grace means that these people came God's way (election) to receive God's gift (grace) and it kept them from bowing the knee to the image of Baal (prior sentence).
- The phrase Even so means: 'In the same way and of the same importance'.
- Next, our sentence gives the phrase at this present time means: 'at the time of Paul and also at the time that we read this epistle'.
- Next, our sentence gives the phrase also there is a remnant means: 'God always has a few who are true to God no matter how bad it seems to us'.
11:6 has two sentences which explain how the phrase according to the election of grace (prior verse) works.
- Our first sentence starts with the phrase And if by grace. This can also be thought of saying: Since it is by grace. The according to the election of grace only works by grace.
- Next, our sentence gives the phrase then is it no more of works. This should be obvious but, even in Paul’s time, devils had people teaching confusion about the interaction of grace and works. The truth is that we can not produce spiritual works unless God gives us His grace first because it is God's grace which gives us the ability to produce spiritual works. However, God gives us His grace so that we can, and will, produce spiritual works. If we waste God's grace, and do not produce spiritual works, then God may not give us any more grace. And so, while the two things are related, they are totally separate from each other.
- Next, our sentence gives the phrase otherwise grace is no more grace. This tells us that grace and works can not be the same. In addition, what is less clearly taught, is that they can not be in conflict.
- Our second sentence starts with the phrase But if it be of works. in this sentence, Paul is dealing with those people who claim that they receive salvation and other spiritual blessings, from God, due to their works.
- Next, our sentence gives the phrase then is it no more grace. between this phrase, and the next phrase, Paul clearly tells us that grace and works are totally different and separate. And, because grace and works each produce a result, the results from each must be totally different and separate.
- Next, our sentence gives the phrase otherwise work is no more work. (Please see just above.)
11:7-8 has two sentences and an included part. The first sentence asks a question and the second sentence giving us the answer from God. And, the included part gives us a better understanding of the answer.
- Our first sentence asks: What then?. (Please follow this link to all of the Questions that Paul asks in this epistle.) this question asks: 'What explanation do we have left after you eliminate what appeared to be the only answer?'.
- Next, our sentence gives the phrase Israel hath not obtained that which he seeketh for. Paul's answer is that Israel hath not obtained the righteousness and salvation that was sought by works.
- Next, our sentence gives the phrase but the election hath obtained it. Our phrase starts with the word: but. This means it is continuing the subject of the prior phrase while changing directions. And, the comparison was dealt with above. However, it is important that the reader use the correct doctrine for the word: election because religious men teach error about it. God's election is God's way to obtain God's grace. God does not elect people. The elect / election are the people who go to God God's way.
- Next, our sentence finishes with the phrase and the rest were blinded unto this day. Therefore, we see two different ways that religious men claim is the way to obtain God's grace. Since one way worked and the other way did not work, the one claimed way is wrong while we are told the right way to obtain God's grace. If we don't want to be hardened in some error then we need to keep our heart open to what God tries to teach us, even when it goes against what our religion taught us. (Please see the note for 11:3 under Lord about election and foreknew.)
- Our included part starts with the phrase According as it is written. This lets us know that Paul is quoting Old Testament. He is quoting Isaiah 29:10.
- Next, our sentence gives the phrase God hath given them the spirit of slumber. God gave them the spirit of slumber because they kept closing their own mind to God's truth. Please see the notes for this sentence, in the Book Study, for links to many places in the Bible which describe a closed mind.
- Next, our sentence completes the quote of: eyes that they should not see, and ears that they should not hear. There is a saying of: 'There are none so blind as those who will not see and none so deaf as those who will not hear'. Also, the fool says in his heart: 'I know what I believe, don’t confuse me with the facts'. The fact is that most people are intellectually lazy. God wants us to use our mind and verify things before accepting them. In the time of Isaiah and Elijah, most of the people did what the religious leaders said and were too lazy to verify what they were told. However, as our chapter tells us, God told the prophet that he had a remnant. Likewise, today, it may seem like everyone is serving the devil, but God keeps some to pure worship of the true God.
11:9-10 is a single sentence that quotes Psalms 69:22-23 and supports saying that God would harden people in the error that they insist upon following.
11:11 has another question and answer.
- The first sentence asks the question: I say then, Have they stumbled that they should fall?. (Please follow this link to all of the Questions that Paul asks in this epistle.) this question asks: 'Has this devil worship caused all of God's peopleto be condemned without hope of redemption?'. And, the rest of our chapter is dedicated to answering this question in detail.
- Our answer sentence starts with the phrase God forbid. This tells us that there is absolutely, positively no way that God would let all of His be beyond redemption. Since they insisted upon following and error that they should fall, God used their fall for two purposes. The first is that salvation is come unto the Gentiles and the second is to provoke the Jew to jealousy. When the Jews see salvation is come unto the Gentiles, after they tried to keep salvation from the Gentiles, and when the Jews see that they don't have the salvation that the Gentiles, have, some will be jealous. God planned to use that jealousy, to lead those Jews to His true plan of salvation and away from their religious error.
- Next, our sentence gives the phrase but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Here we see that when men, or devils, think they have trapped God into doing what they want because they have removed other options, God proves that He is wiser and shows us an option which we never thought of. Satan thought he had assured that all Gentiles would go to Hell because he got the Jews to refuse to take the Gospel to the Gentiles. Then he thought he sent the Jews to hell by getting them to worship Baal. And, when he was sure that he won, God goes around all of his pl and to offer true salvation to everyone.
11:12 asks: Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
- This question should be easily understandable. It is designed to provoke us to seek the salvation of the Jews. If we received riches because of their fall, Pall challenges us to imagine the increased riches we will receive if we cause God's people (the Jews) to get truly saved.
11:13-14 also presents Paul's challenge for us to seek the salvation of the Jews.
- Our sentence starts with the phrase For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office. Here Paul is reminding us of his God-given position and authority.
- Next, our sentence gives the phrase If by any means I may provoke to emulation them which are my flesh, and might save some of them. Here, Paul is writing that he hopes that, when the Jews see the Gentiles receiving blessings which they are denied, some will lead their religious traditions and follow the true relationship with God. This is why it is important for the saved to live right, receive the blessings of God, and testify that God blesses anyone who comes to God God's way.
11:15 also presents Paul's challenge for us to seek the salvation of the Jews.
- Our sentence says: For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?. The Jews are still God the Father’s wife. Paul is asking us to consider the blessings which we can receive if we restore some Jews to a proper relationship with God.
11:16 says: For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
- Our sentence starts with the word: For. in this sentence Paul is giving us the spiritual principal, which is the basis of the doctrine which he will present and the doctrine, which Paul presents, is why (For) the prior sentence is true.
- Next, our sentence gives the phrase if the firstfruit be holy, the lump is also holy. Here Paul is referring back to his illustration of the potter and the clay (9:21). The firstfruit is Christ (1Corinthians 15:20-23). Therefore, our phrase is, symbolically, saying: 'If the basis of our relationship with God is Christ, then we will be holy'.
- Next, our sentence gives the phrase and if the root be holy, so are the branches. This is leading into the sentence which follow. The branches get their nutrition from the root. Therefore, Paul is writing that, if the source of our spiritual nutrition is holy, then our life will also be holy.
- In the following sentences, Paul writes about grafting plants. Many people don’t understand what is involved. But I hope that the true example, which follows, will help with understanding.
- The following story about a rose is real and not made up. I bought a house that had a rose vine which was covered with medium sized pink roses. I moved the plant and watered it and fed it. After a couple of years, it bloomed with small red roses and large white roses and medium pink roses. When I asked an expert, he told me that a hybrid large white rose had been grafted onto the root of a small red rose vine. The white hybrid was not as hardy as the root stock but someone wanted larger flowers of a different color than the hardy root produced. Therefore, they grafted a different rose plant onto the root. This, supposedly, was an extremely rare case of a graft failing because the root stock usually never looses its influence on all flowers / fruit grown on a grafted plant. The white roses were on branches were where the grafted plant was refusing the influence of the root. The small red roses were the result of the root eliminating the influence of the grafted plant and the medium pink were the intended mix.
- In Paul's example God took a wild vine and trained it to go where He wanted it to go. (This is like I did when I moved my rose and gave it a trellis.) the branches that went where He didn't want them were trimmed. When none of the branches went where He did want them, He grafted in another type of vine that would go where he wanted it to go. Someone might do this if they had a vine where one variety liked direct sunlight and another variety liked shade and they wanted the vine in direct sunlight and in shade but wanted only one root for the whole vine.
- In my rose example of Paul's illustration, the Jews weren't producing medium pink flowers like God wanted. Therefore, God grafted in another type of rose to produce what He wanted. We are supposed to be the pink roses. God does not want any red roses (type of natural sinful men) and God refuses to save them. God will not take away our free will (like sin or a devil will with addiction). However, God rejects those people who reject His influence in their life.
- God will only work through the church while the church is on the earth. If there are any large white roses, those represent people who claim to be holy without the influence of the church. Such are false. They truly rejected God's influence in their lives because they are trying to be holy outside of God's plan (the church).
- As we have read many places in the Bible including this chapter, that God will cut out the grafted branches that went wild (grafted branches which have rejected the influence of the root). This chapter ends with a warning that we also will be cut out if we reject the influence of our root, which is Christ Jesus working through His church on this Earth.
11:17-24 teaches the principles that I applied to my rose in the note above. God wants to see the influence of Christ Jesus in our lives (pink roses) and if we go back to our unbelief (white roses) God will cut us off from His vine (Christ Jesus).
11:25 gives us a warning based upon what Paul just showed about how the Jews lost their relationship with God and the blessings which only come through such a relationship.
- Our sentence starts with the word: For. This sentence explains why God cut out the Jews and grafted in us. They weren't showing God's love to the world. They weren't taking the gospel to the world but were relying upon formalized religion instead of building a personal relationship with God. Paul is warning that we will get the same reaction from God as the Jews received when we all start acting like the Jews did.
- Next, our sentence gives the phrase I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits. This is the warning and tells us the result that we will have is we ignore this warning.
- Next, our sentence gives the phrase that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. Here we see that the 'Church Age' will end some time and then God will return to dealing with the Jews. That future time is called the great tribulation and that time will start with the 'Rapture' of the church.
11:26-27 is a single sentence that is talking about the return of the Lord Jesus Christ to end the Great Tribulation. This place in Romans, and other places in the Bible, say that all Jews living on the Earth at that time will accept Him as their Messiah and so all Israel shall be saved. We find prophecies of this event in (Psalms 14:7; 106:47; Isaiah 11:11-16; 45:17; 54:6-10; 59:20; Jeremiah 3:17-23; 30:17-22; 31:31-37; 32:37-41; 33:24-26; Ezekiel 34:22-31; 37:21-28; 39:25-29; 40-48; Hosea 3:5; Joel 3:16-21; Amos 9:14-15; Micah 7:15-20; Zephaniah 3:12-20; Zechariah 10:6-12).
11:28 applies a Biblical principal that God applies in several circumstances. While it applies about election, it also applies to marriage.
- Most people don't understand how this principal applies to marriage. However, using marriage, as the illustration, actually makes this principal easier to understand. When two saved people get married, they sign a marriage contract that is enforced by man's laws and they swear an oath before God, which is a covenant (spiritual contract) enforced by God's law. It is God's Law that requires 'until death do we part'.
- According to the Bible, there is a difference between being divorced and being divorced and remarried. Men's law may say that the marriage is over, but that does not mean that God's Law agrees. When Hosea was divorced from Gomer, he didn't seek another wife but cut her off from all of his provision, in this world.
- Hosea 1:2 tells us that Hosea was to take a wife that illustrated how Israel was dealing with God. Israel is called the wife of God. Just as Hosea cut off Gomer during their divorce, so also does Isaiah 50:1 and Jeremiah 3:8 warns that God would divorce Israel. God has cut off Israel from His blessings in this Earth during the time of the Gentiles, but spiritually Israel is still God's wife.
- That truth is what this verse means when it says: but as touching the election, they are beloved for the fathers' sakes. Election is a way for us to receive spiritual blessings. But because Israel refused to do the job as God's wife (As concerning the gospel), God divorced them (Isaiah 50:1 and Jeremiah 3:8). Like many divorced woman, the Jews are jealous of the 'new woman ' in God's life (Romans 10:19; 11:11). Instead of 'making up' with God, they attack the 'new woman' (they are enemies for your sakes). This is what we also see with people who are 'positionally saved' but refuse to act like they are 'actually saved'. They become jealous and attack the doctrine of those who say we need to live a life which shows that we are 'actually saved'. Those who are relying upon being 'positionally saved' try to 'spiritualize' actual blessings because they don't have them. They also accuse those who have an 'actual salvation' of being 'legalists' when they say that your life has to match your mouth or you prove yourself to be a liar.
11:29 also contains a verse that people like to quote but have a hard time explaining why it doesn't work out in peoples' lives like it is preached.
- Our sentence starts with the phrase For. And tells us why the prior sentence is true. Since many people misunderstand that verse, they also misunderstand this verse which gives the reason for that verse.
- The rest of our sentence says: the gifts and calling of God are without repentance. This means that God will not take away anything spiritual which He has given to someone. Just as the Jews stayed God's people spiritually while losing the blessings in this present world, so also will someone keep the gifts and calling of God spiritually. They will keep them even while they lose the blessings in this world.
- People don't understand this principal and think that they lose the gifts and calling of God simply because they lost the Earthly blessings. Thus, a man who was a pastor and ends up divorced still has God's calling to preach even though he can no longer keep the office of pastor.
- In the context of this chapter, Paul is using this precept to say that even though God has put aside the Jews on this Earth, they will never stop being His people spiritually. As a result, those people, who teach that the church has replaced the Jews, are doctrinally wrong. The Jews are the wife of the Father while the church is the bride of the Son of God (John 3:29; Revelation 21:2, 9; 22:17),
11:30-31 is a single sentence which tells us the principal that we are to use when considering the Jews and what they received from God.
- When we look at 11:31, we see the 'law of sowing and reaping' put into effect. The Jews hid the gospel from the Gentiles and used it to claim religious superiority. In the process, they Sowed unbelief. Therefore, because of the 'law of sowing and reaping', they also reaped unbelief.
- The Equivalent Section of that, in the first half of the sentence, is ye in times past have not believed God (because with the gospel hid the Gentiles did not have an option of believing God) yet have now obtained mercy through their unbelief (yet God gave the Gentiles a chance for mercy when God took the gospel from the Jews (through their unbelief) and gave it to the church. God gave the gospel to the church, and gave the Gentiles a chance for mercy that through your mercy they also may obtain mercy. That is, we have salvation and the gospel (our mercy) so that the Jews might also obtain salvation and the gospel (mercy they also may obtain mercy) through your mercy (through our taking the gospel back to the Jews).
11:32 gives the final reason (For) why God did all that He did when it says God hath concluded them all in unbelief, that he might have mercy upon all.
- Our sentence starts with the word: For this is giving us another reason why the prior sentences are true.
- The rest of our sentence says: God hath concluded them all in unbelief, that he might have mercy upon all. God wanted to might have mercy upon all. Therefore, God eliminated the Jewish prejudice and put us all into the same spiritual category of unbelief.
11:33-35 is Paul's expression of worship to God for all that He has done to plan the salvation of both the Jews and the Gentiles.

Our first sentence says: O the depth of the riches both of the wisdom and knowledge of God!. True worship starts with our recognizing the attributes of God which are far beyond any man.
Our next sentence says: how unsearchable are his judgments, and his ways past finding out!. Next, we need to acknowledge that we have absolutely no chance of challenging God or God's ways.
Our next sentence says: For who hath known the mind of the Lord?. Millions of men have spent thousands of years trying to figure out creation and can not do so even with creation to examine. And, one of the main problems is that such men usually concentrate on the physical and deny the spiritual while the spiritual is the basis of the physical. And, when it comes to the spiritual, our corrupt minds can not think in that way of thinking. Therefore, if we can not do even the basic, then there is no way that we can know the mind of the Lord.
Our next sentence says: or who hath been his counsellor?. No one was around at creation to be God's counsellor. The same is true for God's plan of salvation and for all of God's plans.
Our next sentence of worship says: Or who hath first given to him, and it shall be recompensed unto him again?. We can only give God the things which he first gives to us. This is the basic error of 'Lordship Salvation'. It claims that we must give God a work before God gives us the ability to do spiritual work. The same error applies to 'Lordship Sanctification'. Basically, as our sentence is pointing out, those doctrines claim that we can put God into our debt (claim that God must recompense us for our work), which is totally wrong.

11:36 is the conclusion of this worship..

Our sentence of worship says: For of him. The word: For lets us know that this sentence is why the prior sentences are true. The word: of means: 'belongs to'. Since everything belongs to God, he deserves worship for all that he gives to us.
Next, our sentence gives the phrase and through him. This means that we must enter our ongoing personal relationship with God, and continue in that relationship, if we want to continue to receive the blessings of God,
Next, our sentence gives the phrase and to him are all things. Everything was created for God's pleasure. Therefore, we are to do everything to please God. This is how we fulfill the purpose of our own creation.
Next, our sentence gives the phrase to whom be glory for ever. When we give glory to God we are only recognizing the great difference between Him and us. And, we are to do this so that we are not filled with pride and cause God to punish us. After all, our sinful flesh wants to be filled with pride and refuse to acknowledge the true differences between God and us.
Our final sentence of worship says: Amen. This doubles the prior sentences and lets us know that we will be judged for how well we obey those sentences.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

11:1-6 : God has not cast off all Israel.
11:7-15 : Some were elected, though the rest were hardened.
11:16-17 : There is hope of their conversion.
11:18-25 : The Gentiles may not exult over them.
11:26-32 : for there is a promise of their salvation.
11:33-36 : God's judgments are unsearchable.

C11-S1 (Verse 1) Paul introduces his own point into this discussion.

I say then,
Hath God cast away his people?.

We find the exact phrase of I say 212 times within the Bible, 178 times within the New Testament and, within Romans in: Romans 3:26; 9:1; 10:18; 19; our current sentence; 11:11; 12:3; 15:8. Paul uses this phrase when he introduces his own point into an ongoing discussion.

Notice that Paul follows the I say with then. Thus, this point is after all discussed in prior chapters, especially the last few where Paul has been tearing down one Jewish religious argument after another in order to prove that no one can claim any spiritual blessing from God just because they have some 'religious position' within this world. Paul's arguments can be used for any 'religious position' claimed by anyone or any religion in the world. However, his example has been the Jews. While he had to provide sufficient arguments to convince any reasonable person, that amount of evidence is also enough for some people to go too far. No, God does not have to give the Jews special blessings because of a 'religious position' that they have. However, that lack of special blessing does not automatically mean that God has now cursed them. Paul has eliminated all arguments going to one extreme. He will now end arguments going to another extremeans we will be left with the truth which has not been distorted.

So, the point that Paul is introducing is that God has not cast away his people. He did not give them special blessings simply because they were His people, but neither has He cast away his people. What we are left with is what we have found all throughout the Bible. God blesses the obedient and punishes the disobedient. The fact that someone is or is not one of His people changes the type and amount of blessing or punishment that someone receives, but it does not change if they get a blessing of punishment based upon their level of obedience.

In several places of the Bible we read that God will not cast away his people. (1Samuel 12:22; 2Kings 23:27; Psalms 44:9; 77:7; 89:31-37; 94:14; Jeremiah 31:36-37; 33:24-26; Lamentations 3:31; Hosea 9:17; Amos 9:8-9.) In the context of every time that God cast away His people we find that He preserved a remnant. We find the exact phase of cast away 16 times within the Bible (Judges 15:17; 2Samuel 1:21; 2Kings 7:15; 2Chronicles 29:19; Job 8:20; Psalms 2:3; Ecclesiastes 3:5-6; Isaiah 5:24; Isaiah31:7; Jeremiah 33:26; Ezekiel 18:31; 20:8; Luke 9:25; this verse and the next). Within those verses we find God's reason when we read Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. We also read But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt. therefore, we see again that God brings our sin upon ourselves and we reap what we sow, especially when we believe the religious lie that we can sin and just do some religious act that will force God to forgive our sin even though we refuse to truly repent.

Please see the note for Romans C15S15 and 2Corinthians 2:17 for links to where speak is used in 2Corinthians along with the full dictionary definition and links from other commentators. The functional Biblical definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for Romans 11:1 about the phrase I say. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please see the note for James 1:10 about the word away. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people. We find forms of the word cast, in this book, in: 11:1; 11:2 and Romans 13:12.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hath God. 1Sa 12:22; 2Ki 23:27; Ps 77:7; 89:31-37; 94:14; Jer 31:36-37; 33:24-26; Ho 9:17; Am 9:8-9 General references. exp: Ps 44:9; La 3:31; Lu 15:31.'.

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C11-S2 (Verse 1) God forbid.

This verse has another God forbid which tells us that there is absolutely, positively no way that God hath cast away his people. Obviously, there were (are) people who believed and claimed this untruth.

The phrase of God forbid is used when someone wants to emphatically say that something is absolutely impossible. We find this phrase used in 24 verses, of which 15 are in the New Testament. Please see the note for Romans 3:4 for links to verses in Romans which use the phrase God forbid. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God forbid. Ro 3:4 General references. exp: Ps 44:9; La 3:31; Lu 15:31.'.

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C11-S3 (Verse 1) Paul's first proof of his argument.

For I also am an Israelite,
of the seed of Abraham,
of the tribe of Benjamin..

This sentence Paul gives us his reason (For) for saying God forbid in the prior sentence. That God forbid was the result of the doctrinal error of the first sentence of this chapter, which is claimed by some people. Thus, this sentence is Paul's first reason (For) why he said God (hath not) cast away his people.

Paul finishes this sentence with I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. Paul, obviously, was not cast away and he testifies here that he is part of his [God's ] people. If Paul was cast away, then we have to ask what will happen to the rest of us, if we have the courage to be honest with ourselves. (Please see the note for 10:1 (above) for links to every place in this epistle that uses Israel.)

Paul goes on in the next few verses to explain that just because God cut off most, God has not cast away [all of] his people. The truth is that God has kept a remnant. (Please see the note for 10:1 for links to several places in the Bible that we read that God will not cast away [all of] his people. Please note that something which is cast away was ours to use for at least a short time. However, it no longer has value to us, which is why it is cast away. Thus, the people who are cast away by God were His (are saved) but they no longer have any value to Him. These are people who have turned their back on God after being saved. An example of this type of people is in 1Timothy 1:18-20. We are also warned of them in 2Timothy 3:1-5. The people that Paul warns Timothy about are people who claim to be God's people but whose doctrine and life show that God has cast them away.

So now we return to our sentence and see that while God may cast away many of His people, He does not do it to all. Here, Paul identifies himself as one of God's people, known as Jews, and proves that God did not cast away all Jews.

Back in 9:3 Paul identified the Jews as my brethren, my kinsmen according to the flesh: Who are Israelites. He also told us that the same was/is true about Jesus Christ. In Acts 9; 21:29; 22:3; 26:4-5; 2Corinthians 11:22; Philippians 3:5 and other places we see Paul testify of his Jewish heritage and upbringing. Therefore, he has vast personal experience as a basis for what he will say in the remainder of this chapter.

Please see the note for 10:1 for links to every place in this epistle that uses Israel. All of them are in chapters 9, 10 and 11. This name is used to identify God's chosen people, the Jews, according to their spiritual nature as opposed to their physical nature, which is identified with the word Jew. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel.

Please see the note for Galatians C3-S17 about the word seed. The functional definition for this word is: 'Webster's 1828 dictionary defines seed as: 'SEED, n. 1. the substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. the seeds of plants are a deciduous part, containing the rudiments of a new vegetable. In some cases, the seeds constitute the fruit or valuable part of plants, as in the case of wheat and other esculent grain; sometimes the seeds are inclosed in fruit, as in apples and melons. When applied to animal matter, it has no plural. 2. that from which anything springs; first principle; original; as the seeds of virtue or vice. 3. Principle of production. Praise of great acts he scatters as a seed. Waller. 4. Progeny; offspring; children; descendants; as the seed of Abraham; the seed of David. in this sense, the word is applied to one person, or to any number collectively, and admits of the plural form; but rarely used in the plural. 5. Race; generation; birth. Of mortal seed they were not held. Waller.
SEED, v. i. 1. to grow to maturity, so as to produce seed. Maiz will not seed in a cool climate. 2. to shed the seed.
SEED, v. t. to sow; to sprinkle with seed, which germinates and takes root'.

Please see the note for Hebrews 2:16 about Abraham. The functional definition is: 'The father of the faithful'.

Please see the note for Matthew 24:29 about the word tribe. The functional definition for this word is: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob.'.

Please see the note for Philippians 3:4-6 about the word Benjamin. The functional definition for this word is: 'A son of Jacob and the father of one of the tribes of Jews. The contrast between the warlike character of the tribe and the peaceful image of its progenitor comes out in many scattered notices'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For I also. Ro 9:3; Ac 22:3; 26:4; 2Co 11:22; Php 3:5 General references. exp: Ps 44:9; La 3:31; Lu 15:31.'.

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C11-S4 (Verse 2) God hath not cast away his people which he foreknew.

11:2-6 gets us back into this Biblical doctrine that people distort into error. It says God hath not cast away his people which he foreknew. Cast away was dealt with in the note for 11:1 (two sentences prior). Foreknew is equivalent to predestined and elect (with some minor differences in the actual definitions of each word). As we have seen everywhere else that this doctrine has come up, God did not predestine or foreknow individuals but God predestined a way to get saved and foreknew that some would follow His way of salvation while others would reject His way of salvation. Those of his people, like Paul, God hath. Foreknew that they would follow His way and get saved. We also see this in Paul's answer from scripture that goes through 11:6. Please also see the note for 11:3 in the Lord Jesus Christ Study for more details on these verses. Please also be aware that these notes and verses support the rest of the chapter. Therefore, they are also related to the rest of this chapter.

When dealing with this sentence, we have to be careful about what is actually said here. A lot of people will get sidetracked by doctrinal arguments about foreknew, predestined and elect. Instead of arguing about exactly who was in this group and what are to qualifications to be in this group, we need to look at what our sentence actually says about them. Our sentence says that God hath not cast away these people. However, what our sentence also implies is that God hath cast away his people which he (did not) foreknow. Those that God cast away suffered at least death and destruction on this world, and we can assume that many were lost. However, it is definitely true that some people who were cast away were saved. Look at what happened to all of the people in the Jerusalem Church when God sent in the Roman Army to kill everyone supporting the doctrine of sanctification by keeping the Mosaic Law. They were saved but still cast away. They got into God's plan (the way that God foreknew) because they were saved, which means they had the indwelling Holy Ghost and a personal relationship with God. However, they then later left God's plan and their personal relationship and became fallen from grace (Galatians 5:4). Therefore, those who God...foreknew are the people who get into God's plan and stay in it.

Webster's 1828 dictionary defines foreknow as 'v.t See Know. to have previous knowledge of; to foresee. Who would the miseries of man foreknow? For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Rom. 8'. We find foreknew only in this verse. We find foreknow in Acts 2:23; Romans 8:29 and 1Peter 1:2. In each case we find that it is only God who has foreknowledge. We also see, in Romans 8:29, that God's foreknowledge led Him to predestinate. The explanation of the Biblical use of that word can be found in the note for Ephesians 1:3-6 and the note for Romans 8:29 in the Lord Jesus Christ Study and the notes for Romans 8:29 and 8:30 within this book Study.

This note also pointed out the similarity between foreknew and elect. We find elect used, within Romans, in 8:33; 9:11; 11:5; 11:7 and 11:28.

Please see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Please also see the note for 1Timothy 4:10-LJC about the word predestine. God does not predestine anyone to Hell but predestines everyone to Heaven (1Timothy 2:4). However, since God gave everyone a free will, men can reject God's predestination and go to Hell. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which he foreknew. Ro 8:29-30; 9:6,23; Ac 13:48; 15:18; 1Pe 1:2 General references. exp: Ps 44:9; La 3:31.'.

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C11-S5 (Verse 2) Wot ye not what the scripture saith of Elias?

As we see several other places within Romans, Paul gives us the scriptural basis for what he says. Proper Bible preaching and teaching not only give a Bible reference but make sure that it says similar, if not the same, thing as what is being currently claimed. Please see the next sentence for Paul's scriptural reference which supports his statements since the start of this chapter.

Webster's 1828 dictionary defines wot as 'v.i. to know; to be aware.' However, the Bible usage shows that this is an awareness that is based upon understanding that comes from experience more than it is an intellectual awareness. The Bible uses wot in:

Genesis 21:26 tells us that Abimelich used this word to tell Abraham that he was not aware that Sarah was Abraham's wife and that God was going to kill all of his people if Abimelich did not return Sarah unharmed. As can be seen By this first usage, the understanding of consequences was far greater than just an intellectual thought.
Genesis 44:15 tells us that Joseph used this word when he scared his brothers and demanded that they leave Benjamin in Egypt until they brought their father to him. Joseph's brothers were literally scared for their lives.
Exodus 32:1 tells us that the people used this word to say they didn't know what happened to Moses and they wanted Aaron to make them gods to lead them away from the true God. Since a bunch ended up dead for that thought, they really didn't wot the consequences.
Exodus 32:23 tells us that Aaron used the same word when he made his excuse to Moses for making the golden calf.
Numbers 22:6 Balak, the king of the Moabites, used this word when he first hired Balaam the son of Beor to curse the Jews. He sais I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. That is why Balak was so upset when Balaam ended up blessing them instead of cursing them.
Joshua 2:5 Rahab the harlot told the king of Jericho And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. the kings men wore themselves out chasing over the countryside while she hid them until they could make it to the mountains.
Acts 3:17 is part of Peter's message when he and John were used to heal the beiger at the Temple door. We are told Howbeit many of them which heard the word believed; and the number of the men was about five thousand. (Acts 4:4). After Peter told them Who Jesus was and that they had crucified Him, Peter said And now, brethren, I wot that through ignorance ye did it, as did also your rulers in this verse.
Acts 7:40 is part of the message of Stephen. in this verse Stephen is quoting from Exodus 32:1, which is above in this list.
our current sentence asks if the people fail to truly understand what the scripture saith of Elias.
Philippians 1:21-22 says For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.

As these verses show us, wot does mean 'To know; to be aware', but it includes a deeper understanding and awareness that people might think if they only look at the dictionary definition.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word scripture and provides the definition from Webster's 1828 . The functional definition, of the word scripture, is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'.

The name Elias is another spelling for Elijah of the Old Testament. The note for the next sentence gives the Old Testament reference that this sentence and the next make mention of. Please see the note for Matthew 11:14 about Elias. The functional definition for this word is: 'Elijah of the Old Testament. Considered to be one of the main prophets'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wot. Ge 44:15; Ex 32:1; Ac 3:17; 7:40; Php 1:22 of Elias? Gr. in Elias? Or, by Elias; en G1722, corresponding to the Hebrew bet, not infrequently having this signification. Ne 9:30; Lu 4:1; 1Co 6:2; Heb 1:1 General references. exp: Ps 44:9; La 3:31.'.

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C11-S6 (Verse 2-3) Scriptural basis for Paul's statements.

First Step: Isaiah's complaint against Israel.

how he maketh intercession to God against Israel,
saying,
Lord,
they have killed thy prophets,
and digged down thine altars;.

Second Step: How Elijah felt about their actions.

and I am left alone,
and they seek my life..

This verse is a quote of 1Kings 19:10 and it uses Lord to reference God the Father. Please see the note for note for this verse in the Lord Jesus Christ Study. As explained there, this verse is uses Lord to reference God the Father. Paul uses this quote as part of his introduction to the subject of election (11:5). As explained in that note, election is God providing a way for His people to receive grace which they can not earn. However, God does require people who receive this grace to express their gratitude and to give Him glory so that others will come to Him. In opposition to God, religious lost people pervert God's election by claiming that God is unreasonable to expect people to be thankful even when their devils require more from them. They also deny grace and claim that God wouldn't save the people that God does save because those people don't deserve salvation. In truth, no one deserves salvation, which is why it is all by grace.

in this sentence we see that even God's prophet can get messed up by the error taught by men. Elijah prayed against Israel because he didn't see anyone who deserved God's grace and what he did see was people fighting against God as hard as they could. However, no one ever deserves God's grace and all saved people were fighting against God before they were saved. What happened to Elijah is that God requires that the just shall live by his faith (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38). Further, we read Now faith is the substance of things hoped for, the evidence of things not seen. (Hebrews 11:1; 3, 7, 13). Therefore, Elijah didn't see these seven thousand men and we have a lesson that our faith is to be in God in spite of what we see around us. In addition, since Elijah lived before any of these verses were written, he did not have these scripture references to guide him. Indeed, his experience may be the basis of the doctrine quoted within these verses.

Please see the note for Romans C8S25 about the word intercession. The functional definition is: 'The act of interceding; mediation; interposition between parties at variance, with a view to reconciliation; prayer or solicitation to one party in favor of another, sometimes against another'.

Please see the note for Romans 13:9 for links to sentences within Romans which deal with the word kill along with the definition from Webster's 1828 and further explanation of the usage of this word within the Bible. The functional definition is: 'To deprive of life, animal or vegetable, in any manner or by any means. to kill an animal or a plant, is to put an end to the vital functions, either by destroying or essentially injuring the org and necessary to life, or by causing them to cease from action'.

Please see the Romans 6:2 which has links to sentences within Romans which deal with death. That note also provides the Webster's 1828 definition and the true Biblical doctrine. Please also see the note for Romans 6:2 for the definition from Webster's 1828 and further explanation of the usage of this word within the Bible. Please also see the note for Romans 13:5 for the distinction from murder.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The worldly definition is: 'One that foretells future events; a predicter; a foreteller'. However, John the Baptist was a prophet and he told no future event. Therefore, the true Biblical definition is: the functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please also see the Study called Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 . Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'how he maketh. Or "how he addresses God respecting Israel;" kata G2596 having frequently this meaning. (See 1Co 15:15.) Nu 16:15; Jer 18:19-23; Joh 4:1-3,11 General references. exp: Ps 44:9; La 3:31.
Lord. 1Ki 18:4,13; 19:10-18; Ne 9:26; Jer 2:30 digged. 1Ki 18:30-31 General references. exp: Ps 44:9; La 3:31.'.

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C11-S7 (Verse 4) But what saith the answer of God unto him?

This sentence starts with But and has the same subject as the prior sentence while going in a different direction. In addition, it is a question with the answer in the next sentence. Please see the note for the prior sentence and the note for the next sentence. Please also notice that this answer is of God unto him.

The phrase of God occurs 980 times in 927 verses of the Bible, 606 times in 569 verses of the New Testament and 74 times in 70 verses of Romans. The word of means 'belonging to'. This is the word that 'belonging to' God. This is the same as when the Bible uses the word scripture except that the word of God includes things like what is in the New Testament and the answer such as is found in our sentence while scripture deals only with what was already written and verified at the time that the author wrote.

The other thing to pay attention to is that lots of religious people preach their religious doctrines, and even write their own 'bibles to', but those things do notbelonging to' God no matter what authority the true author tries to claim. We need to be sure that we are basing our doctrine on what truly 'belongs to God'.

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C11-S8 (Verse 4) God's answer to Elijah.

I have reserved to myself seven thousand men,
who have not bowed the knee to the image of Baal..

This verse is a quote of 1Kings 19:18. Between 1Kings 19:10, which Romans 11:2-3 quotes, and the verse quoted here, we read about God revealing himself to Elijah in a still small voice. Before that God had sent and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: And after the earthquake a fire; but the LORD was not in the fire. Many preachers have preached on the section of 1Kings used by Paul and preached about God speaking to us in a still small voice. We need to get into a quiet place and concentrate on God and on listening to God before we can hear Him. Notice that God waited until Elijah was done running, had his physical needs met, and had enough impressive 'religious experiences' to know that God wasn't in them. Unfortunately, some of God's people never get into condition to listen to God and oo many of God's people don't get into that condition often enough.

These seven thousand men were probably hidden where they could be alone with God and wait for God to use Elijah to prepare the country. Lots of people are like Elijah and like Martha where everyone sees their service. These seven thousand men were apparently more like Mary and spent time alone with God and waited for God to provide a place to serve in a non-flashy way. That is what Paul indicates in the next sentence.

The name of Baal occurs 64 times in 52 verses of the Bible while this verse is the only occurrence within the New Testament. The study of Baal, and other false gods mentioned in the Bible, is beyond this note. However, we can say that God acts the same way about all false worship. Many people have statues or paintings of 'saints' or 'Mary' or other things that they serve the same way as the people in the day of Isaiah served Baal. Many serve money and other things the same way. Many people in church can look at the way that they serve God and how others, within the same church, serve God and end up feeling just like Elijah. The point is that we need to stop looking at others and keep God's answer in mind. Elijah couldn't see the others and we can't see the others but God can.

Please see the note for 1Peter 1:4 about the word reserve. Webster's 1828 defines this word as: 'v.t. rezerv'. L. reservo; re and servo, to keep. 1. to keep in store for future or other use; to withhold from present use for another purpose. the farmer sells his corn, reserving only what is necessary for his family. Hast thou seen the treasures of hail, which I have reserved against the day of trouble? Job 38. 2. to keep; to hold; to retain. Will he reserve his anger for ever? Jer. 3. 3. to lay up and keep for a future time. 2Peter 2. Reserve your kind looks and language for private hours.
RESERVE, n. rezerv'. 1. that which is kept for other or future use; that which is retained from present use or disposal. The virgins, besides the oil in their lamps, carried likewise a reserve in some other vessel for a continual supply. 2. Something in the mind withheld from disclosure. However any one may concur in the general scheme, it is still with certain reserves and deviations. 3. Exception; something withheld. Is knowledge so despis'd? or envy, or what reserve forbids to taste? 4. Exception in favor. Each has some darling lust, which pleads for a reserve. 5. Restraint of freedom in words or actions; backwardness; caution in personal behavior. Reserve may proceed from modesty, bashfulness, prudence, prudery or sullenness. My soul surpris'd, and from her sex disjoin'd, left all reserve, and all the sex behind. 6. In law, reservation. In reserve, in store; in keeping for other or future use. He has large quantities of wheat in reserve. He has evidence or arguments in reserve. Body of reserve, in military affairs, the third or last line of an army drawn up for battle, reserved to sustain the other lines as occasion may require; a body of troops kept for an exigency'.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for Matthew 15:34 about the word seven. The functional definition for this word is: 'Besides the use as an actual number, this number is often used symbolically. Please see the specified note for extensive forther notes and references for both usages.'. Please also see the note for Luke 10:1 about the word seventy.

Please see the note for Philippians 2:9-11 for links to every place in the New Testament where we find forms of the word bow along with a definition from Webster's 1828 Dictionary and links from other commentators. The functional definition is: 'A shortened version of the rainbow and indicates a curved form'.

Please see the note for Philippians 2:9-11 for links to every place in the New Testament where we find forms of the word knee along with a definition from Webster's 1828 Dictionary. The functional definition is: 'In anatomy, the articulation of the thigh and leg bones'. Please also see the note for Mark 1:40 about the word kneeling.

Please see the note for 2Corinthians 4:3-4 about the word image. The functional definition is: 'A representation or similitude of any person or thing, formed of any substance. People today like to take pictures of themselves, which is an image and no matter how good that image is, it does not match the original being. Man was made in the image of God but can not match God.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have reserved. 1Ki 19:18 Baal. Nu 25:3; De 4:3; Jg 2:13; 1Ki 16:31; 2Ki 10:19-20; Jer 19:5; Ho 2:8; 13:1; Zep 1:4 General references. exp: Ps 44:9; Isa 17:6; La 3:31; Ac 28:24.'.

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C11-S9 (Verse 5) Even so then at this present time also there is a remnant according to the election of grace.

All of the notes in this chapter are leading up to this sentence and many of the notes for those sentences provide the info for this sentence. That info will not be repeated here. It was presented in earlier notes because it related to those sentences and contextual requirements are much more important in certain passages than they are in other passages. Therefore, please read those notes, if you have not already done so.

Our sentence starts with Even so. The word even can be understood if you consider a balancing scale. when the two sides of the scale are even then the two items 'have equal weight'. Therefore, the remnant according to the election of grace 'has equal weight' to what God has done in the past. God does not change (Malachi 3:6; Hebrews 13:8). What we see with our sentence starting with the words Even so is that we can expect God to preserve a remnant, until the 'Rapture', no matter how bad things seem to be around us. That is: none of us are alone in our service to God no matter how bad it seems to be around us.

With that said, we need to keep this principal within the context where it is presented. In particular, we need to keep in mind the sentences which follow this sentence and are based upon the principal presented here. In particular, the sentences which follow this one explain the principal of election of grace.

The Bible uses grace 170 times in 159 verses. Please see the notes for 4:4 which has links to where Romans uses grace. The note for 11:2 pointed out the similarity between foreknew and elect and gives us the verses in the Bible dealing with foreknow. We find elect used, within Romans, in 8:33; 9:11; our current sentence; 11:7 and 11:28.

The prior notes, including the one in the Lord Jesus Christ Study, explain how the election of grace is God's plan and we do what is necessary to get into it or we don't. God does not elect people but elects a method for people to follow. The remnant were the Jews who were doing their best to maintain a personal relationship with God, to the best of their abilities, within the limits of what they understood the Bible to say. Many people preach that anyone who truly seeks God will become part of the same religion. However, Luke 9:49-50 teaches differently.

The word remnant is defined by Webster's 1828 as ', n. contracted from remnant. See Remain. 1. Residue; that which is left after the separation, removal or destruction of a part. The remnant that are left of the captivity. Neh. 1. 2. that which remains after a part is done, performed, told or passed. The remnant of my tale is of a length to tire your patience. Where I may think the remnant of my thoughts. REM'NANT, a. Remaining; yet left. And quiet dedicate her remnant life to the just duties of a humble wife. Little used.' this word is used 92 times in 91 verses of the Bible. In the new Testament it is used in:

Matthew 22:6 is part of a parable about how God will deal with people who claim to be His and if/how God will give then the kingdom of heaven. Matthew 22:6-7 says Matthew 22:6-7 And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. in this verse, remnant is used for those who didn't just refuse to come to the invitation.
Romans 9:27 is talking about the same event with Elijah but making a different application. Please see that note.
Our current sentence tells us that only a remnant will be saved according to the election of grace. That is, a very small part of all of the Jews.
Revelation 11:13 talks about the people left after God kills 7,000 in the city where the bodies of His two witnesses were left in the street.
Revelation 12:17 tells us that even after God kills most people following the false religion, the remnant, which were still alive, kept on fighting. Please see the note for note for Revelation 12:17 in the Lord Jesus Christ Study.
Revelation 19:21 tells us that anyone still left alive and fighting God, when Jesus returns to the Earth, will be slain.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: ' Being in a certain place; opposed to absent. Being before the face or near; being in company'.

Please see above, within this note, about the word remnant.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

The note for 11:2 pointed out the similarity between foreknew and elect and gives us the verses in the Bible dealing with foreknow. In addition, several verses use elect as a direct reference to Christ. This is not just anyone who has made a profession but someone who has evidence of spiritual maturity and a changed life that only comes from allowing Christ to live through them.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at this present. Ro 11:6-7; 9:27 election of grace. the election which proceeds from the mercy and goodness of God. Ro 11:28; 9:11; Eph 1:5-6 General references. exp: Ps 44:9; Isa 17:6; 65:8; La 3:31; Eze 6:8; Ac 28:24.'.

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C11-S10 (Verse 6) the true lesson about the election of grace.

Equivalent Section: Election is not of works.

And if by grace,
then is it no more of works:.

Equivalent Section: Grace is not of works.

otherwise grace is no more grace..

Grace is when God gives us something that we do not deserve and can not earn. Many people confuse it with mercy, which is not receiving punishment that we have earned. Not going to Hell is mercy. Going to heaven is grace (Romans 5:20-21). In both cases God expects us to be thankful and tell others about God, His mercy, and His grace so that others will go to Him instead of believing the devil's lies. Of course, the devil tries to discourage us from telling the truth about God so that people will believe his lies instead of believing God's truth.

One of the ways that the devil tries to get us to stop telling people about God's mercy and His grace is to have 'hyper-spiritual' people claim that we should only praise God to show how thankful we are and to prove our love for God. That lie is subtil and a lot of people believe it and pass it on. However, our love and thankfulness will only take us so far. Those people who have rejected the rewards of works have nothing left to motivate them to continue the work of God, except God's punishment for disobedience. That's why the devil has another lie that 'All of our sins were forgiven when we got saved. Therefore, there is no punishment, at least none in heaven, for not doing God's work'. While many of God's people deny believing this second lie, their life proves that they do believe it.

Thus, we see confusion caused by the devil about mercy, grace, and works. On top of that the devil has men adding in confusion and false teaching about works going against faith and how our acts of faith earn us what the Bible says only comes by God's grace. However, if people study what the Bible really says instead of believing what people tell them it says, including the last few chapters of Romans, they can straighten out all of the devils lies.

This sentence says what comes by grace can not come by works. Also, just so that people don't miss it, the next sentence says that what comes by works can not come by grace. Romans 4:4 says, Now to him that worketh is the reward not reckoned of grace, but of debt. Our getting into heaven is by grace. Our rewards in heaven are by works. No one can do enough works to pay their way into heaven. If they could then God murdered His only begotten Son and sent Him to Hell when it was not necessary. Our works can not come close to paying the debt that God's Son paid to get us out of Hell and into heaven. Any claim to the contrary is wrong on many levels and God's truth is always right no matter how we look at it.

Grace is given spiritually. Works are physical because they are seen of men (Exodus 14:31; Judges 2:7; Ecclesiastes 1:14; Ecclesiastes 4:3; Ecclesiastes 8:9; Nehemiah 6:16; Psalms 95:9; Matthew 23:2; Luke 19:37; John 3:10; John 15:24; Hebrews 3:9; Revelation 20:12). Therefore, while we can see who does works for God, we can not see whom God has given grace to.

That brings us back to the context of our sentence. People are sure that they can tell who is saved and who is not. However, what they really see is who is doing the works of salvation because they can not see the grace of salvation. Likewise, Elijah did not know about God's seven thousand men because he did not see their works. Nevertheless, his failure to see did not stop God from giving them grace. Likewise, when Romans was written, and oday, people did no see who received the election of grace. However, our failure to see this does not prevent God from giving it.

More is taught about the differences between grace and works in: Galatians 2:21; Galatians 5:4; Ephesians 2:4-9; 2Timothy 1:9; Titus 3:5.

Please see the note for note for 3:27 tells us about the law of works and provides links to several verses which talk about the law of works. Please also see the note for 9:10-12 for links to every place that the Romans uses some the word works. The Bible uses grace 170 times in 159 verses. Please see the notes for 4:4 which has links to where Romans uses grace.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And if. Ro 3:27-28; 4:4-5; 5:20-21; De 9:4-6; 1Co 15:10; Ga 2:21; 5:4; Eph 2:4-9; 2Ti 1:9; Tit 3:5 General references. exp: Ge 6:8; Ps 44:9; Isa 17:6; 65:8; La 3:31; Eze 6:8; Ac 28:24; Ro 4:4; Eph 2:9.'.

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C11-S11 (Verse 6) the other side of this exclusion.

Equivalent Section: Works can not produce the results of grace.

But if it be of works,
then is it no more grace:.

Equivalent Section: Such a claim changes the basic nature of works.

otherwise work is no more work..

Grace and works are mutually exclusive. The prior sentence and this one make that absolutely clear. (Please see note above for evidence that will not be repeated here.) What this sentence is telling us is the opposite of the prior sentence. Sometimes things are one-way such as the parent produces the child but the child does not produce the parent. However, in these two sentences God wants to make it absolutely clear that grace and works are mutually exclusive. Not only can one not produce the results of the other but their basic natures are so different that they can not be mixed together.

One consequence of our sentence, which many people do not consider, is that the Father, who without respect of persons judgest according to every man's work (1Peter 1:17; Revelation 20:12-13). Therefore, while we get into heaven by grace, we are not judged according to grace but according to (our) work. While we can not earn the reward that God gives, because the reward is completely out of proportion to the work that we do, the reward is proportional, as has been explained several other places on this site. The point being here is that if you multiply zero by any number you want, you still have zero. Thus, if someone does zero works that God rewards, they have zero rewards. The lie that such a person will still get a mansion, or any other reward in heaven, is based upon a confusion of the results of grace with the results of works. A mansion that is given when no works are present would have to come from grace. This sentence and the prior make it very clear that such claims are not Biblical. Such beliefs are due to lies which do not come from God.

There is another confusion about works verses grace. While we must produce some works in order for God to reward us, God does not have to reward us, the way that He does, just because we produce works. For example, God does not have to keep all 'bad things' from happening to us just because we show up to church once in a while. The following links are to just a few places where we see that God did give grace when someone produced works without expecting a specific reward from God and where God refused to give grace when someone produced works with an expectation of a specific reward from God. Genesis 6:8; Deuteronomy 9:4-6; Psalms 44:9; Isaiah 17:6; 65:8; Lamentations 3:31; Ezekiel 6:8; Acts 28:24; Romans 3:27-28; Romans 4:4-5; Romans 5:20-21; 1Corinthians 15:10; Galatians 2:21; Galatians 5:4; Ephesians 2:4-9; 2Timothy 1:9; Titus 3:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'otherwise work. that is, it loses its character, or nature,—that of claiming reward as a matter of right. General references. exp: Ge 6:8; Ps 44:9; Isa 17:6; 65:8; La 3:31; Eze 6:8; Ac 28:24; Ro 4:4; Eph 2:9.'.

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C11-S12 (Verse 7) What then?

Now that Paul has stated principles in the first few sentences of this chapter, he is going to follows them (then) these principles with the conclusions drawn from the principles.

We see this exact phrase (what then?) used as a questionin only in the New Testament. This exact question is used in our current sentence; Romans 3:9; Romans 6:15; Romans 11:7 and Philippians 1:18. In each of these cases we have an argument / discussion where all points of one side appear to be answered and yet the people on that side of the argument / discussion still are not satisfied. So, this phrase usually means 'What more will it take to convince you? or What more do you want?' (Please follow This link to all of the Questions that Paul asks in this epistle.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What then? Ro 3:9; 6:15; 1Co 10:19; Php 1:18 General references. exp: De 29:4; Joh 8:27.'.

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C11-S13 (Verse 7-8) the results of confusing grace and works.

Outer Sentence.

First Step: Israel could not earn the results of grace.

Israel hath not obtained that which he seeketh for;.

Second Step: those people who followed God's plan of election received the results of grace.

but the election hath obtained it,
and the rest were blinded (See Below);.

Third Step: God still works the same way today.

unto this day..

Included Section.

God made it impossible for them to change their chosen path.

(According as it is written,
God hath given them the spirit of slumber,
eyes that they should not see,
and ears that they should not hear).

This sentence is God's (through Paul) answer to the question of What then? that is: 'What is the results of God separating what comes through grace from what comes through works?'

Our Outer Sentence tells us what they did not by claiming that the results of grace come through works. The Included Section tells us what they did get as a result of claiming that doctrinal error.

We see three Steps in the Outer Sentence. In our First Step we are clearly told that what Israel 'claimed' was not true and they did not get what they insisted came simply because they 'claimed it'. This is the same error made today by people who preach / believe the doctrine of 'Name it and Claim it!'. This is the same error made by people who preach / believe a doctrine of salvation by works or sanctification by works. This type of doctrine is as foolish as a claim that if someone walks down the road long enough that they will eventually get on the moon. As the doctrine of the prior sentences showed, grace and works are mutually exclusive. You can never get the results of one by using the methods of the other just like walking a horizontal road will never get you vertically to the moon. (Please see the notes for all prior sentences in this chapter for more details.)

Thus, our First Step told us what does not work. Our Second Step tells us what does work. It also tells us the secondary results of those people who rejected God's way. However, since those results are covered in more detail within the included section, these comments will concentrate upon the phrase of but the election hath obtained it.

Since this phrase starts with but, we know that it is talking about the same subject as the First Step while going in a different direction. That is also obvious because the First Step says hath not obtained while this Second Step says hath obtained. (Please see the note for 11:30-31 for links to where the Bible deals with forms of the word obtain. The definition in that note is 'Gained; procured; acquired.') If salvation and righteousness could be 'procured' then it would be obtainable by works since works cause debt which can be used to 'procure' things. We find that the election hath obtained ('gained') salvation and righteousness through receiving a gift (Ephesians 2:8-10). We know this is true because God's election of grace is God's plan for how we receive that grace, which is the gift of a personal relationship with God through Jesus Christ. All of this has already been dealt with in prior notes. (The note for 11:2 pointed out the similarity between foreknew and elect and gives us the verses in the Bible dealing with foreknow.

The third Step of our sentence tells us that this election of grace is still available unto this day. God requires us to prove that we want God's gift and that we made that decision by our own free will because Satan accuses God of being like him and taking away our free will. While what God demands as proof varies from person to person and from circumstance to circumstance, His gift of grace is the same once we produce proof of our free will decision. That is why this Step tells us that the election of grace is still available unto this day.

We now are ready to consider the Included Section, which provides a detailed explanation of and the rest were blinded. Since this phrase starts with and, it is added to the prior phrase. The phrase of the rest identifies everyone who rejected God's plan and is not part of the remnant according to the election of grace. Our current phrase tells us that these people were blinded and our Included Section explains what God means by blinded.

Our Included Section tells us that it is quoting the Bible with a quote of Isaiah 29:10. In that chapter of Isaiah we read about God bringing judgment upon people who believed the doctrine of men as if it was the word of God and rejected the true understanding of the word of God. We also read where God hardened them in the error that they insisted upon until God brought sudden destruction. We also read of God's blessings coming when men believe that the word of God truly says. So then this spirit of slumber is the result of people insisting upon believing error and 'falling asleep' when God's truth is presented to them as in 'Church is just so boring!'. Please see the note for Romans 8:1 which has links to every verse, in Romans, which uses any form of the word spirit.

So then the real source of this spirit of slumber is people closing their own mind to God's truth. We see that some/many people have had this problem for most of men's history by the many places in the Bible which describe a closed mind. The references within the Bible include:

Deuteronomy 29:2-4 says And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; the great temptations which thine eyes have seen, the signs, and those great miracles: Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Even today people see God work and call it 'coincidence'.
Psalms 115:6 says They have ears, but they hear not: noses have they, but they smell not:. This describes idols and the people close their minds in the same way, as shown by the references below.
Psalms 81:11-12 says But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts' lust: and they walked in their own counsels. Here we see God literally say what He does to His people who refuse to understand His truth.
Psalms 135:17 says They have ears, but they hear not; neither is there any breath in their mouths. It repeats the verse above and makes this a basis for doctrine.
Isaiah 6:9 says And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Isaiah prophesied during a time of lots of religious activity, but no true worship and the end was the people going into captivity.
Isaiah 42:18-20 says Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant? Seeing manythings, but thou observest not; opening the ears, but he heareth not.
Isaiah 66:4 says I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and choose that in which I delighted not. Here we see the spirit of slumber promised with other words.
Jeremiah 5:21-22 says Hear now this, of foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the LORD: will ye not tremble at my presence. God warns people of judgment coming upon people who close their mind to the truth.
Ezekiel 12:2 says Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. The verse before that this was The word of the LORD. Therefore, people have no excuse for ignoring it and we see in the Bible where it says that The word of the LORD is what warns people who close their mind.
Matthew 13:13 says Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. Here we see that God does not take away our free will. If we insist upon closing our mind then God will honor our decision, but we will still suffer the consequences.
Mark 4:11-12 says And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. Here we see Jesus tell us that God uses parables to reveal His truth to those people who seek the truth from Him while also hiding His truth from those people who seek their answers from men and from religion.
Mark 8:17-18 says And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? Even though Jesus had already explained to His disciples that they needed to get their understanding of spiritual matters from God (see note above), they still fell into error because they reasoned among themselves.
Luke 16:31 says And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. Here we see Jesus tell us that people who refuse to read and accept what is literally written in the word of God will not accept the truth even if God told it to them face-to-face.
Luke 24:25, 45 tells us about two disciples on the road to Emmaus who reasoned with each other instead of believing God's truth. However, since their heart and mind were open to God's truth Jesus showed it to them.
Acts 28:24-28 includes a quote of Isaiah 6:9-10 (above) and is where Paul said to the Jews Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. In all of these verses we see God trying to reveal His truth for so long and then confirming people in the error that they want to believe while He takes His truth to other people.
2Corinthians 4:4-6 says In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. Forwe preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. ForGod, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. thus, we see that the god of this world will blind us to the truth if we do not seek it From God's Spirit and accept whatever He says, even when it goes against what our religion says.

Our Included Section, and all of these other verses, show us that God hardens people in the error that they insist upon following. If we don't want to be hardened in some error then we need to keep our heart and mind open to what God tries to teach us, even when it goes against what our religion taught us.

Please see the note for Romans C11S33 about the word obtained. The functional definition is: 'gained'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: ' to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place'. Please notice that our sentence uses the word the word seeketh, which means Israel 'kept on keeping on seeking' what they could not get because they did it the wrong way.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'Cessation of motion or action of any kind, and applicable to any body or being. Quiet; repose; a state free from motion or disturbance; a state of reconciliation to God'.

Please see the note for 2Corinthians 3:12-14 about the word blind. The functional definition for this word is: 'Without the ability to see. This word is also used, symbolically, for people who lack spiritual understanding'.

Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

We find forms of the word slumber in: Job 33:15; Psalms 121:3-4; Psalms 132:4; Proverbs 6:4; Proverbs 6:10; Proverbs 24:33; Isaiah 5:27; Isaiah 56:10; Nahum 3:18; Matthew 25:5; Romans 11:8; 2Peter 2:3. Webster's 1828 defines this word as: 'to sleep lightly; to doze. He that keepth Israel shall neither slumber nor sleep. Ps. 121. 2. to sleep. Slumber is used as synonymous with sleep, particularly in the poetic and eloquent style. 3. to be in a state of negligence, sloth, supineness or inactivity. Why slumbers Pope?'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the notes for 1Corinthians C12S13 about the word ear. The functional definition is: ' the organ of hearing; the organ by which sound is perceived; and in general, both the external and internal part is understood by the term'.

Please see the notes for 1Corinthians C12S14; Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Israel. Ro 9:31-32; 10:3; Pr 1:28; Lu 13:24; Heb 12:17 but the election. that is, the elect, the abstract being used for the concrete. So the Jews or the circumcised people, are called Israel, or the circumcision. Ro 11:5; 8:28-30; 9:23; Eph 1:4; 2Th 2:13-14; 1Pe 1:2 and the rest. Isa 6:10; 44:18; Mt 13:14-15; Joh 12:40; 2Co 3:14; 4:4; 2Th 2:10-12 blinded. or, hardened. Ro 9:18 General references. exp: De 29:4; Joh 8:27.
God. Isa 29:10 slumber. or, remorse. eyes. De 29:4; Isa 6:9; Jer 5:21; Eze 12:2; Mr 4:11-12; Lu 8:10; Ac 28:26 unto this day. 2Ki 17:34,41; 2Co 3:14-15 General references. exp: De 29:4; Job 17:4; Joh 8:27.'.

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C11-S14 (Verse 9-10) Additional scriptural reference provided by Paul.

Equivalent Section: Let them reap what they sow.

And David saith,
Let their table be made a snare,
and a trap,
and a stumblingblock,
and a recompence unto them:.

Equivalent Section: Don't let them see judgment coming.

Let their eyes be darkened,
that they may not see,
and bow down their back alway..

This sentence quotes Psalms 69:22-23 and supports saying that God would 'hardens' people in the error that they insist upon following. Please see the note for 9:32-33 which has links to every sentence within Romans which uses some form of the word stumble along with the definition from Webster's 1828 . Please also see the note for 1John 2:10 which provides additional notes.

This is a Messianic Psalm. This is the judgment of God against those people who crucified Jesus. Their table is where they were supposed to go for God to serve them spiritual food. They changed their source to be religion and their table (became) a snare. Their religion became a trap because what they thought was a good 'method of interpretation' produced desirable results one place but showed them their error another place. Of Course, the stumblingblock is a type of the rejected Saviour. As for recompence, (also spelled recompense) Webster's 1828 dictionary defines recompence as 'v.t. 1. to compensate; to make return of an equivalent for anything given, done or suffered; as, to recompense a person for services, for fidelity or for sacrifices of time, for loss or damages. The word is followed by the person or the service. We recompense a person for his services, or we recompense his kindness. It is usually found more easy to neglect than to recompense a favor. 2. to require; to repay; to return an equivalent; in a bad sense. Recompense to no man evil for evil. Rom. 12. 3. to make an equivalent return in profit or produce. the labor of man is recompensed by the fruits of the earth. 4. to compensate; to make amends by anything equivalent. Solyman - said he would find occasion for them to recompense that disgrace. 5. to make restitution or an equivalent return for. Num. 5.' We find forms of this word 59 times in 54 verses of the Bible, 13 times in 12 verses of the New Testament, and within Romans, we see:

1:27 tells us that God recompenses men who deliberately turn their back on God and choose sin which they justify with religion. This matches the prior scripture reference within our current chapter.
Our current sentence calls upon God to recompenses men who deliberately turn their back on God and choose sin which they justify with religion.
11:35 tells us that God doesn't owe anyone anything. No one can require God to recompence them.
and 12:17 says Recompense to no man evil for evil. As we've seen elsewhere in the Bible, we are to avoid judging other people and leave that to God.

In each of these verses we see people getting back what they gave.

In our Second Equivalent Section: we see David call upon God to keep people from seeing judgment coming after they choose to close their minds. We also see a prayer for them to carry the full load of their sin (and bow down their back alway) since they refuse to accept God's way of getting rid of the sin.

King David has a special place in the Bible and in Jewish history. Amoung other things, he wrote most of the Book of Psalms. Please see the note for Luke 1:26-27 about the house of David. Please see the verses in the New Testament about Jesus being the Son of David.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

Please see the note for 1Timothy 3:7 about the word snare. The functional definition is: 'An instrument for catching animals, particularly fowls, by the leg. the baits that Satan uses are things that men like, and which may not always be moral evils in themselves, as riches, honour, etc., but which may end in the loss of the soul'. That note explains that more is involved with this word and that note also has the full definition from Webster's 1828 and links from other commentators.

Please see the note for 1Corinthians C1S20 about the word stumblingblock. The functional definition is: 'Anything placed in the way of another over which he might stumble and fall'. Please also see the notes for Romans C9S32 and 1John C2S11 about the word stumble. The functional definition is: 'To trip in walking or moving in any way upon the legs; to strike the foot so as to fall, or to endanger a fall'

Please see above, within this note, about the word recompence.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: 'The organ of sight or vision'.

Please see the note for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the words light and darkness. Symbolically, light is used to represent 'the influence of God' while darkness is used to represent 'the influence of Satan'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'David saith. Ps 69:22-23 their table. De 6:10-12; 32:13-15; 1Sa 25:36-38; Job 20:20-23; Pr 1:32; Isa 8:13-14; Lu 12:20; 16:19-25; 1Ti 6:17-19 a recompence. De 32:35; Ps 28:4; Isa 59:18; 66:9; Heb 2:2 General references. exp: De 29:4; Joh 8:27.
their eyes. Ro 11:8; 1:21; Ps 69:23; Zec 11:17; Eph 4:18; 2Pe 2:4,17; Jude 1:6,13 and bow. De 28:64-68; Isa 51:23; 65:12 General references. exp: De 29:4; Joh 8:27.'.

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C11-S15 (Verse 11) Paul's next challenge.

I say then,
Have they stumbled that they should fall?.

Please see the note for 11:1 for links to every place that Romans used the phrase of I say. Paul uses this phrase when he introduces his own point into an ongoing discussion.

Forms of the word fall occur 399 times in 373 verses of the Bible, 73 times in 68 verses of the New Testament, and, within Romans, in this sentence and the next; Romans 14:4 and 14:13.

Webster's 1828 has a large definition for fall with many applications, all of which essentially mean 'to quickly move lower'. The applications included a spiritual fall with Luke 10:18 And he said unto them, I beheld Satan as lightning fall from heaven. is used as an example. In Romans, each usage of fall has to do with a person's standing before their master, including our standing before God. in this sentence, fall is used to mean that the Jews would no longer be God's special people.

Please notice that between this sentence and the use of fall in the next sentence we have a God forbid. That is his answer to the question Have they stumbled that they should fall? and then Paul goes on to talk about through their fall. Obviously, there is a change in the implied secondary meaning of fall. Basically, the Jews lost their position as God's special people but only temporarily and only in this physical world. This is explained by Paul in 11:25-29. Basically, Paul introduces this point here (I say then) to deals with the spiritual mystery (11:25-29) and then clears us the question of the status of the Jews, especially in this world. So, this use of fall within these two sentences is explained within the same chapter. Once more we see the importance of considering context while trying to get a correct interpretation of the Bible.

Please see the note for 1John 2:10 which provides additional notes about how if we abideth in the light then here is none occasion of stumbling in (us). We see this question answered in the next sentence and again in the summary (11:33). We also see that this chapter, especially this sentence and the next, are explaining the prophecy from Moses which is quoted in 10:19. Further, Ezekiel 18:23, 18:32 and 33:11 all tell us that God says As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, of house of Israel? thus, we see that when God's people refuse to listen and see no matter how he talks to them directly, He continues to try using indirect methods such as saving and blessing the Gentiles. We also read that God choose this method in Acts 13:42-48; Acts 18:6; Acts 2:18-21 and Acts 28:24-28.

Please also see the note for 1John 2:10 which references the prior sentence and this sentence, along with several other related verses from other books of the New Testament, to explain He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. Basically, the Jews refused to abideth in (God's ) light and preferred the darkness of religion. Their religion encouraged them to make the Gentiles stumble instead of leading the Gentiles to abide in (God's ) light. The result was that they reaped what they sowed. The obvious warning is for us to not act the same way.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see above, within this note, about the word fall. Please also see the notes for 1Timothy 3:6 about this word. Webster's 1828 has a large definition for fall with many applications, all of which essentially mean 'to quickly move lower'. The applications included a spiritual fall.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have they stumbled. Eze 18:23,32; 33:11 but rather. Ro 11:12,31; Ac 13:42,46-48; 18:6; 22:18-21; 28:24-28 for. Ro 11:14; 10:19 exp: Lu 10:13. Toprovoke them to jealousy. Rather "to provoke (or excite) them to emulation," parazeloo G3863, as it is rendered. Ro 11:14 General references. exp: Zep 3:10.'.

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C11-S16 (Verse 11) Answer to prior question.

Equivalent Section: Basic answer.

God forbid:.

Equivalent Section: Explanation.

but rather through their fall salvation is come unto the Gentiles,
for to provoke them to jealousy..

This sentence has another God forbid which tells us that there is absolutely, positively no way that God has caused His people to stumble that they should fall. (Please see the note above for the explanation of the use of fall within this sentence and how it is different from the use in the prior sentence. Please also see This table for all of the verses within Romans which refer to God.) therefore, since they did not 'permanently stop being God's people', the question becomes 'What is God doing in this situation?'

Since the Jews (as a nation, not individually) insisted upon following an error that caused them, as a nation, to fall, God used their fall for two purposes. The first is that salvation is come unto the Gentiles and the second is to provoke them to jealousy. (that is what our Second Equivalent Section tells us.). When the Jews see salvation is come unto the Gentiles after they tried to keep salvation from the Gentiles and when the Jews see that they don't have the salvation that the Gentiles have, some will be jealous. God planned to use that jealousy to lead those Jews to His true plan of salvation and away from their religious error.

What we actually have here is part of the explanation about why the saved Jews were so zealous of the law (Acts 20:21). Forhundreds of years the Jews had a special place with God that no one else had. Further, they were the only people with the Mosaic Law and other things associated with having a relationship with God. Here we are told that God was deliberately replacing the Jews with Gentiles within that relationship. In addition, we are told that God was deliberately making them jealous. God wanted them to react. The problem was that most had a sinful nature and reacted wrongly. Thus, we have a lesson. When we find ourselves becoming jealous, we need to stop and ask God If this is from Him. Then, regardless of the source, we need to seek God's help to react in a Godly way. Those Jews who did react properly got saved. The rest perished.

The word jealousy is defined by Webster's 1828 as 'n. jel'usy. 1. that passion of peculiar uneasiness which arises from the fear that a rival may rob us of the affection of one whom we love, or the suspicion that he has already done it; or it is the uneasiness which arises from the fear that another does or will enjoy some advantage which we desire for ourselves. A man's jealousy is excited by the attentions of a rival to his favorite lady. A woman's jealousy is roused by her husband's attentions to another woman. the candidate for office manifests a jealousy of others who seek the same office. the jealousy of a student is awakened by the apprehension that his fellow will bear away the palm of praise. In short, jealousy is awakened by whatever may exalt others, or give them pleasures and advantages which we desire for ourselves. Jealousy is nearly allied to envy, for jealousy, before a good is lost by ourselves, is converted into envy, after it is obtained by others. Jealousy is the apprehension of superiority. Whoever had qualities to alarm our jealousy, had excellence to deserve our fondness. 2. Suspicious fear or apprehension. 3. Suspicious caution or vigilance, an earnest concern or solicitude for the welfare or honor of others. Such was Paul's Godly jealousy for the Corinthians. 4. Indignation. God's jealousy signifies his concern for his own character and government, with a holy indignation against those who violate his laws, and offend against his majesty. Ps.79.' We find forms of this word used 54 times in 43 verses of the Bible and, in the New Testament, used in:

Romans 10:19 which says But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. this is a quote from Moses which was already mentioned in the prior note about this question and answer. Please see the note for this verse and the note above for the relationship between these parts of Romans.
Our current sentence explains how God uses jealousy to reach His people when they will not listen. This sentence answers the prior question.
1Corinthians 10:22 which says Do we provoke the Lord to jealousy? are we stronger than he? please see the note for this verse in the Lord Jesus Christ Study for more details on it.
2Corinthians 11:2 which says For I am jealous over you with Godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. please see the note for this verse in the Lord Jesus Christ Study for more details on it.

Basically: if jealousy causes people to draw closer to God it is good and if it causes separation from God or God's people then it is bad. Religious people would tell us that all jealousy is bad. However, the Bible teaches that the results of jealousy is what is to be judged and not the jealousy itself. Please see the note for 1Corinthians 13:4-7 for every verse in the New Testament which uses the word provoke along with the definition.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for Romans 15:15-16 for links to all of the places in Romans where any forms of the word Gentile is used along with the definition from Webster's 1828 and notes from other commentators. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'. Please also see the note for Galatians C2-S4 about this word.

Please see the note for 1Corinthians 13:4-7 for every verse in the New Testament which uses the word provoke along with the definition. The functional definition is: 'To call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury; to provoke war'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the world. Ro 11:15,33; 9:23; Eph 3:8; Col 1:27 diminishing. decay, or, loss. Their. Ro 11:25; Isa 11:11-16; 12; 60; 66:8-20; Mic 4:1-2; 5:7; Zec 2:11; 8:20-23; Re 11:15-19 General references. exp: Zep 3:10; Ro 3:29.'.

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C11-S17 (Verse 12) Result of God's action.

First Step: Consider the results achieved.

Now if the fall of them be the riches of the world,
and the diminishing of them the riches of the Gentiles;.

Second Step: Consider the possible results.

how much more their fulness?.

This sentence asks an easily understandable question designed to provoke us to seek the salvation of the Jews. If we received riches because of their fall, Pall challenges us to imagine the increased riches we will receive if we cause God's people (the Jews) to get truly saved. We see this explained in prophecy such as Isaiah 11:11-16; 12; 60; 66:8-20; Micah 4:1-2; 5:7; Zephaniah 3:10; Zechariah 2:11; 8:20-23; Revelation 11:15-19. Basically, the fulness of the Jews is part of the second coming of Christ. We not only see this in the verses already mentioned but we also see it in verses like Ephesians 3:8 and Colossians 1:27 which tell us that the riches of the Gentiles are in Christ. Of course, we will not fully realize those riches until Christ comes to rule this world.

Some worldly people might argue that if the diminishing of them be the riches of the Gentiles, then we need to diminish them even more to get increased riches. However, that is the exact opposite of how God works and these riches are from God. Further, the fall of the Jews is because they had that exact attitude towards the Gentiles. Look at the end of Hitler and everyone else throughout history who took that attitude towards the Jews. This argument is a fool's way to destruction.

Obviously, the Jews were not completely destroyed, but are no longer in a special place of protection and blessing by God. They made the mistake of believing that God needed them to accomplish His purpose. God did an end-run around their attitude with the church and they never saw it coming. What Paul is going to warn us about, in just a few more sentences, is that God is perfectly capable of doing the same to us. However, what he wants us to think about, for now, is how much more (riches will come with) their fulness? See, that fulness will happen during the 1,000-years reign of Christ, according to many Old Testament and New Testament prophecies. So what this question is really asking us to do is to appreciate all of the riches that God has provided now and then imagine what the 1,000-years reign of Christ will be like.

Please see the notes for Romans 11:33 and Colossians C1S6 for links to every place in the New Testament where the word riches is used along with the full definition from Webster's 1828 . The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance'. Please also see the note for 1Corinthians C1S2 about the word enriched.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the note for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about this word. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Colossians 2:9 about the word fulness. The functional definition is: 'the things and actions which make something full'.

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C11-S18 (Verse 13-14) Paul's challenge for us to seek the salvation of the Jews.

Equivalent Section: Paul's authority to make this request.

For I speak to you Gentiles,
inasmuch as I am the apostle of the Gentiles,
I magnify mine office:.

Equivalent Section: Paul's request.

If by any means I may provoke to emulation them which are my flesh,
and might save some of them..

Within this sentence we see that Paul had a unique position of authority over Gentiles and what he could tell them was doctrine from God because he had this office of an apostle. When Paul says I magnify mine office, he is emphasizing his authority for what he will say next and he doesn't want us confused by any potential conflicting message. Paul wrote most of the New Testament. Of note is the fact that he did not write a Gospel but instead tells us how to interpret the Bible, including the Gospels written by others, and he tells us how to apply the lessons found within the Bible. Toextol; to exalt; to elevate; to raise in estimation.

This type of thinking and instruction is totally different from writing a Gospel. In order to write a Gospel, the writer needed to observe what was going on physically and spiritually and also how the two were interrelated. A Gospel writer also had to know how to present his subject in a way that kept the reader interested and get the reader involved in the story. However, what Paul does requires analysis, which is a different type of thinking and one that a lot of people have a harder time doing. That is also why a lot of people find the Gospels easier to read and understand and why Peter said ...even as our beloved brother Paul also according to the wisdom given unto him hath written unto you...in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. (2Peter 3:15-16). Understanding the writings of Paul requires analytical thinking and the ability to take a spiritual lesson presented in one part of the Bible and find similarities and differences to lessons found in other parts of the Bible.

Think about the fact that Paul was a Jew and brought up in a culture that was so prejudiced against non-Jews that, as Peter told Cornelius And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. (Acts 10:28). Yet, in Romans 10:12 Paul said For there is no difference between the Jew and the Greek. While a story teller (Gospel writer) has to go with the common way of thinking and try to steer them into the correct way of thinking, an analyst often has to go directly against the common way of thinking. That is why, as Peter said, analytical thinking can be hard to understand. However, as Peter also said, we need this type of thinking if we do not want to wrest (with) the...scriptures unto (our) own destruction.

This chapter in Romans is presenting analytical thinking. That is why it is difficult for some people to understand. However, if people keep asking themselves what are the similarities and differences between the two things that Paul is comparing, they might find it easier to understand what Paul is trying to communicate. Once we understand what Paul is trying to communicate, then we can try to do what he is asking us to do when he says, in the Second Equivalent Section, by any means I may provoke to emulation them which are my flesh. If Paul was going along with Jewish thinking he would not use Gentiles because of the deep set prejudice within the Jewish culture of Paul's day. However, with analytical thinking the Gentiles can tell the Jews 'Here is how we did things similar to what you did. Here is where we did things differently. The similarities gave us access to the same God. The differences are why we received the blessings that you sought and did not receive. Try accepting these differences.' Getting them to do that is what Paul means by provoke to emulation.

Beyond all of that contextual information, we have Paul's statement within this sentence and in this Equivalent Section. Paul says and might save some of them. We do not get saved by 'a competitive jealousy that leads to harmful competition'. God does not accept that type of spirit for salvation but does accept a 'me too' spirit in someone who wants to have their life changed just like a saved person displays. In fact, that is what God is striving for when He changes our life so that he can bless us. God doesn't bless sin but does bless righteousness. Thus, we see (once more) the need to be very careful about taking dictionary definitions without considering the context.

We find forms of the word speak occurring 667 times in 621 verses of the Bible, 222 times in 199 verses of the New Testament, and in Romans, in: 3:5; 6:19; 7:1; 10:6; 11:13 and our current sentence. Please also see the note for 2Corinthians 2:17 for links to where speak is used in 2Corinthians along with the full dictionary definition and links from other commentators. The functional Biblical definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Please see the note for Philippians 1:19-20 for links to where forms of the word magnify is used in the New Testament along with a definition from Webster's 1828 .To extol; to exalt; to elevate; to raise in estimation. The part of that definition which applies here is: 'To extol; to exalt; to elevate; to raise in estimation'.

Please see the note for Luke 1:8-9 about the word office. The functional definition is: 'particular duty, charge or trust confered by public authority and for a public purpose; an employment undertaken by commission or authority from government or those who administer it. thus, we speak of the office of secretary of state, of treasurer, of a judge, of a sheriff, of a justice of the peace, etc. Offices are civil, judicial, ministerial, executive, legislative, political, municipal, diplomatic, military, ecclesiastical, etc'. Please also see the note for John 7:32 about the word officer.

Please see the note for Luke 5:18 about the word means (plural). The functional definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

Several dictionaries define emulation as 'a competitive jealousy that leads to harmful competition'. However, that isn't how the Bible uses this word. A more Biblical definition comes from the use of the word within computer processing where an emulator 'produces the same result using a different method and working in a different environment'. If we look at what follows this sentence within this chapter we see that the dictionary definition is what Paul tells us to not do. The only other place that the Bible uses emulation is Galatians 6:7 where it is listed as one of the works of the flesh. So yes, there, the dictionary definitions do fit. However, 'a competitive jealousy that leads to harmful competition' would result in 'producing the same result using a different method and working in a different environment'. Nave's Topical Bible did mention Hebrews 10:4 which says And let us consider one another to provoke unto love and to good works:, which is what Paul is asking us to do for the lost Jews. Nave's Topical Bible also mentions 2Corinthians 8:1-8 and 9:1-5 as examples of Paul doing what he asks us to do. We also have 10:19 where Paul quotes Deuteronomy 32:21 and we are told I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. However, this is what God said that He would do and God will prevent 'a competitive jealousy that leads to harmful competition'. That was explained in that chapter.

Please see the note for Romans C8S1 about the word flesh. The functional definition is: 'a particular part of the body of man and animals'. Please also see the note for 8:8 for the difference between walk after the flesh and in the flesh. Please see the note for 8:8 for the difference between walk after the flesh and in the flesh.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the apostle. Ro 15:16-19; Ac 9:15; 13:2; 22:21; 26:17-18; Ga 1:16; 2:2,7-9; Eph 3:8; 1Ti 2:7; 2Ti 1:11-12 I magnify mine office. Rather, "I honour my ministry," diakonia G1248 mou G3450 doxazo G1392. General references. exp: Ro 3:29.
by. 1Co 7:16; 9:20-22; Ti 2:10 exp: Php 3:11. provoke. Ro 11:11 my. Ro 9:3; Phm 1:12 might. 1Co 7:16; 1Ti 4:16; Jas 5:20'.

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C11-S19 (Verse 15) Why we should try to save the Jews.

For if the casting away of them be the reconciling of the world,
what shall the receiving of them be,
but life from the dead?.

This sentence presents Paul's reason (one of several) why we should seek the salvation of the Jews.

In the note for 11:1 we saw several verses which told us that God will not cast away his people. Yet here we are told that God did. The difference, as pointed out in that note, is that while God did cast away the majority of His people, He kept a remnant. That note dealt with the remnant and this note deals with the majority.

We find some combination of cast and away in 51 verses of the Bible. The first is Exodus 10:19 where we read And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. thus, we see that the concept is to cause the destruction of the thing that is cast away. Now Paul spends the rest of the chapter explaining to us the reason that the majority of the Jews were cast away along with a warning for us to not do the same thing or we will suffer the same fate and Paul also gives us several advantages to us for seeking the restoration of the Jews. So yes, God did cast away the majority of the Jews but it is still worth our while to consider and do what would save some. Think of it as gleaning in a field where the majority of the crop went bad and is rotting. That is what God was doing when He saved us and we are to act like God.

In the New Testament we find some combination of cast and away in only 13 verses, which are:

Matthew 8:31 this is the request from the many devils in the 'mad man of Gergesena'. They knew that when Jesus cast them away they would no longer be in this man. Therefore, someone who is cast away is no longer where they used to be. In particular, when someone is cast away by God they are no longer in the place of blessing. However, that does not mean they went to Hell since these devils were cast away but were not sent to the place of torment ahead of time.
Matthew 13:47-48 says Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. Notice that the net...gathered the good (and) the bad. They cast the bad away, not destroyed them. This was in the kingdom of heaven, which is the place of blessing for God's people while they are still in this life.
Matthew 22:13 this is the parable about the feast given by a king and the invited guests made excuses and did not come. So the king had his halls filled with people from the highways...both bad and good...And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. Many people erroneously preach that outer darkness is the complete darkness of Hell or the lake of fire. However, those are separate places from heaven and when someone is in an outer location he is at the same location only further out from the center. Again we see that the cast away does not go to Hell but is denied the blessings.
Mark 9:18 this is when Jesus came down from the 'Mount of Transfiguration' and met a man with a son possessed by a devil. The father told Jesus I spake to thy disciples that they should cast him out; and they could not. Jesus did cast out the devil but the devil was not sent into Hell but was only denied possessing that boy.
Mark 10:50 this is the story of a blind beggar who was healed by Jesus. Before he was healed he cast away (his beggar's) garment showing that he planned upon living a different life after he was healed. Thus, we see that we are to cast away anything that keeps us from the blessings of God.
Mark 12:4 this is the parable that was a warning to the Jews about the judgment of God upon them because they mistreated God's prophets and crucified God's Son. If we cast away God's message and God's messenger then we will go to Hell.
Luke 9:25 says For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? this is part of a section which is also dealt with in Mark 8:34-38 and Matthew 16:24-26; As explained in the notes for those sentences, these references are warning about a saved person having no reward in heaven and not being allowed to come with Christ for His 1,000-years reign on Earth.
Romans 11:1-2 that God did not cast away his people which he foreknew. However, God did cast away his people which he (did not) foreknew. Please see that note for more details.
This sentence tells us that God did cast away his people which he (did not) foreknew.
1Corinthians 9:26-27 says 1 Corinthians 9:26-27 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. thus, we are told how to avoid becoming a castaway. Please see that note.
Hebrews 10:35 says Cast not away therefore your confidence, which hath great recompence of reward. Here we are told what not to cast away.
Revelation 12:15 tells us how the serpent tried to destroy God's people. We are warned of the consequences if we do not cast away any association with the devil.

Thus, we see that cast away does not mean being completely destroyed. When we are cast away by God we lose all of the blessings and end up weeping and gnashing (our) teeth. We also see that we need to cast away any association with the devil and anything that hinders us from serving God if we wand to avoid loss. However, our current sentence indicates that even if someone has been cast away they might be restored to some extent if they truly turn to God. Further, Paul is going to argue that this is a way for us to get increased rewards from God. At the bare minimum, our working to restore the Jews will help us to avoid the same fate.

Please see the note for Romans C5S7 about the word reconcile. The functional definition is: 'to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'.

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive along with a short note for each and the definition from Webster's 1828 . The functional definition, of the word receive, is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the casting. Ro 11:1-2,11-12 the reconciling. Ro 5:10; Da 9:24; 2Co 5:18-20; Eph 1:10; Col 1:20-21 but. Eze 37:1-14; Re 11:11; 20:4-6 General references. exp: Da 12:12.'.

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C11-S20 (Verse 16) Why we should seek the salvation of the Jews.

Equivalent Section: If we are like Christ we will be holy like Him.

For if the firstfruit be holy,
the lump is also holy:.

Equivalent Section: the life that comes from the root (Christ) will make the branches (us) holy.

and if the root be holy,
so are the branches..

This sentence starts with For and states a principal that Paul uses to explain why we should seek the salvation of the Jews. Notice that he follows the For with an if. If Christ is truly our firstfruits then we will be like Him. (Otherwise, He is not first of the group (lump) that we belong to.) the opposite side of this if is the conclusion that if we are not holy then Christ is not our firstfruits.

Paul explains why this principal is true with the Second Equivalent Section of the sentence. There he says and if the root be holy, so are the branches. Since all of the nutrients of a plant reach the branches from the root, what is produced by the branches is controlled by what the root sends to the branches. Paul explains this principal in the next few verses but some people might not understand what he is saying if they don't understand grafting of plants.

The following story about a rose is real and not made up. I bought a house that had a rose vine which was covered with medium sized pink roses. I moved the plant and watered it and fed it. After a couple of years it bloomed with small red roses and large white roses and medium pink roses. When I asked an expert, he told me that a hybrid large white rose had been grafted onto the root of a small red rose vine. The white hybrid was not as hardy as the root stock but someone wanted larger flowers of a different color than the hardy root produced. Therefore, they grafted a different rose plant onto the root. This, supposedly, was an extremely rare case of a graft failing because the root stock usually never looses its influence on all flowers / fruit grown on a grafted plant. The white roses were on branches were where the grafted plant was refusing the influence of the root. The small red roses were the result of the root eliminating the influence of the grafted plant and the medium pink were the intended mix.

In Paul's example God took a wild vine and trained it to go where He wanted it to go. (This is like I did when I moved my rose and gave it a trellis.) the branches that went where He didn't want them were trimmed. When none of the branches went where He did want them, He grafted in another type of vine that would go where he wanted it to go. Someone might do this if they had a vine where one variety liked direct sunlight and another variety liked shade and they wanted the vine in direct sunlight and in shade but wanted only one root for the whole vine.

In my rose example of Paul's illustration, the Jews weren't producing medium pink flowers like God wanted. Therefore, God grafted in another type of rose to produce what He wanted. We are supposed to be the pink roses. There will not be any red roses. God will not take away our free will (like sin or a devil will with addiction). Therefore, there will be no red roses showing the influence of the root without any influence of the grafted plant on God's vine. He will not work except through the church while the church is on the earth. If there are any large white roses, those are grafted branches which have rejected the influence of the root. On God's vine, the white roses would be a type of a saved church member who rejected God's influence in their lives due to a personal relationship with Him. As we have read many places in the Bible including this chapter, that God will cut out the grafted branches that went wild (grafted branches which have rejected the influence of the root). This chapter ends with a warning that we also will be cut out if we reject the influence of our root, which is Christ Jesus.

Thus, we see the principles that I applied to my rose in this sentence. God wants to see the influence of Christ Jesus in our lives (pink roses) and if we go back to our unbelief (white roses) God will cut us off from His vine (Christ Jesus). The fruit of our life shows if we are really like Christ Jesus or are not like Him. If our fruit does not match His fruit then we can expect to be cast away (as our prior sentence warned us).

Now some people might think 'Wait a minute. Your illustration showed that the desired roses were a combination of the basic nature of the grafted plant and the root. therefore, that would mean that what God wants is a combination of our basic nature and the nature of Christ'. And that is exactly correct. That is why there is so much variety among saved people and yet app truly saved and sanctified people display the nature of Christ.

The note for 1:13 gives links to places in Romans which use the word fruit. In addition, firstfruits have a special meaning in the New Testament. Please see the note for Romans 8:23 which has links to every verse in the New Testament which uses the word firstfruits along with a small note about the use of firstfruits within each verse. Please also see the note for 7:12 which has links to where Romans uses holy along with Webster's 1828 definition. in this sentence we see types of Jesus Christ Who is part of our holy God.

Please see the notes for Romans 7:12; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John C2S25 about the phrase Holy One.

Please see the notes for Romans C11S22 and 1Timothy 6:10 about the word root. The functional definition is: 'The original or cause of anything'.

Please see the note for John 12:12 about the word branch. The functional definition for this word is: '- A small part of a plant which holds leaves and fruit. Also used symbolically for God's people who are part of Him just like a branch is part of the plant which it is attached to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if the first-fruit. Ex 22:29; 23:16,19; Le 23:10; Nu 15:17-21; De 18:4; 26:10; Ne 10:35-37; Pr 3:9; Eze 44:30; Jas 1:18; Re 14:4 and if. Ro 11:17; Ge 17:7; Jer 2:21; 1Co 7:14'.

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C11-S21 (Verse 17-18) Addition to reason in prior sentence.

First Step: Realize how you got in.

And if some of the branches be broken off,
and thou,
being a wild olive tree,
wert graffed in among them,
and with them partakest of the root and fatness of the olive tree;.

Second Step: Maintain a proper attitude.

Boast not against the branches..

This sentence starts with And, which means it is added to the prior sentence where we were told why we should seek the salvation of the Jews. That means the proper interpretation of this sentence is going to enhance what was said there. (Please see the note above.) In fact, all of the sentences through 11:24 are part of the same explanation with Paul telling us what the consequences to our own life are in the sentences that follow. Thus, this entire section needs to be considered together. Paul's example is a vine with the root being Christ. Please see the notes for Romans 15:12 gives us the prophecy which is the basis of saying that Christ is the root in this analogy.

The exact phrase of broken off occurs 11 times in the Bible (Genesis 17:14; Numbers 15:31; Job 17:11; Isaiah 27:11; Jeremiah 28:12; Jeremiah 48:25; Ezekiel 31:12; Zechariah 11:16; this sentence; Romans 11:19 and 11:20). (Notice that all are in the Old Testament except for what is in this chapter and explanation.) In each verse, we see broken off is used for 'suddenly and permanently separated, often with violence to the thing or person that is separated'. Notice that this only happened to some of the branches and that we were personally (thou) graffed in among them (the remaining branches). This was done so that we could with them partakest of the root and fatness of the olive tree. (Please also see the note for 11:24 for links to every place that the Bible uses Olive tree. As the illustration of grafting in the note above shows, having he root and fatness of the olive tree in us (partake of) will cause us to display the results of Christ in us just like the medium pink roses did. (Please see the section in the Study on Relational Prepositions for more details.)

Please see the note for Luke 15:22-24 about the word fat. Fausset's Bible Dictionary defines this word as: 'Closely associated with the blood in sacrifices, and as being the richest part, appropriated peculiarly to God (Le 3:16-17); i.e. the internal fat, the "sweet fat" or suet, chelev; the fat of the kidneys, the sign of the animal's excellence and vigor. As of all produce the first-fruits were offered to Jehovah, so of sacrifices the blood and the fat. Hence the choicest are expressed by "the fat of the earth," "the fat of the wheat," etc., "the fat of the mighty" (Ge 45:18; De 32:14; Nu 18:12 margin; 2Sa 1:22). the fat mixed with lean, mishman or shameen (Nu 13:20; Ps 78:31; Isa 10:16), was lawful to eat; so also the peder or fat of the burnt offering, burned along with the flesh. the proper development of fat in the animal marked its perfection, it being the source of nutriment of which the animal economy avails itself in emergency; hence, its appropriateness as the offering to Jehovah.
"The whole fat tail was taken off hard by the backbone" where the pad of fat begins (Le 3:9), for an offering by fire to Jehovah. the broad-tailed sheep of the East has an apron of marrowy fat as wide as the hind quarters, and trailing on the ground unless when artificially supported by a small truck (Herod., 3:113). the choicest of all that we have and are is to be presented to God (Ro 12:1; Php 4:18). Fat, i.e. vat. Hebrew gath is the upper receptacle or "press" in which the grapes were trod. the yeqeb or "vat" was on a lower level, into it the juice flowed from above. the root means to hollow; for the winepress and vat were dug out of the rocks of the hills whereon were the vineyards. Compare Mr 12:1; Isa 5:2, margin'.

So we see that we got in on the blessings of God by being grafted into God's olive tree and having the results of Christ in us (partakest of the root and fatness of the olive tree. Therefore, since it was all done by God, we have nothing personal to boast about. As a result, our second step warns us the make sure that we don't bring the judgment of God upon ourselves by Boasting...against the branches (Jews).

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for Matthew 3:4 about the word wild. The functional definition for this word is: 'In the Bible several types of animals and several types of plants are called wild with the meaning of not under control of their master'.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'.

Please see the note for Romans C11S28 about the phrase olive tree. That note has links to every place in the Bible where we find this phrase. The functional definition is: 'used symbolically for Spirit controlled people of God'.

Please see the note for Romans C11S23 about the word graff / graft. The functional definition is: 'A small shoot or cion of a tree, inserted in another tree as the stock which is to support and nourish it. these unite and become one tree, but the graft determines the kind of fruit'.

Please also see the note for 15:27 for the links to every place in the Bible where forms of partake are used along with the definition from Webster's 1828 .The functional definition is: ' to take a part, portion or share in common with others; to have a share or part; to participate'. Please also see the note for Ephesians C5S5 about the word partakers. Please note that the actuaql word in our sentence is partakest. The st in this word means that we 'keep on keeping on partaking' of the things provided by God.

Please see the notes for Romans C11S22 and 1Timothy 6:10 about the word root. The functional definition is: 'The original or cause of anything'.

Please see the note for 3:27 for the occurrences of the word boast. The functional definition is: 'To glory; to speak with laudable pride and ostentation of meritorious persons or things'. Many people say that we are to not boast about anything. However, the Bible actually teaches that we are to not boast about anything except for God working in and through the lives of His people. That's called giving God glory and we are to do that while devils try to tells us that such obedience is wrong. Here we are warned to not boast against other of God's people. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'some. Ps 80:11-16; Isa 6:13; 27:11; Jer 11:16; Eze 15:6-8; Mt 8:11-12; 21:43; Joh 15:6 being. Ac 2:39; Ga 2:15; Eph 2:11-13; 3:6; Col 2:13 among them. or, for them. and with. De 8:8; Jg 9:8-9; Ps 52:8; Zec 4:3; Jon 1:16; Re 11:4 General references. exp: Zec 4:3; Ro 11:24; Php 1:5.
Boast not. Ro 11:20; 3:27; 1Ki 20:11; Pr 16:18; Mt 26:33; Lu 18:9-11; 1Co 10:12 General references. exp: Ro 11:24.'.

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C11-S22 (Verse 18) Proper perspective for boasting.

But if thou boast,
thou bearest not the root,
but the root thee..

All of the sentences from 11:16 through 11:24 are part of the same explanation with Paul telling us what the consequences to our own life are in the sentences that follow. Thus, this entire section needs to be considered together. Paul's example is a vine with the root being Christ. Please see the notes for Romans 15:12 gives us the prophecy which is the basis of saying that Christ is the root in this analogy. The note for 11:16 provides an illustration that is based upon a real event. In addition, please see the note for 3:27 for the links to every place in the Bible where forms of boast are used along with a short note about each occurrence. As already explained in the note above, since everything that was done for our personal salvation and sanctification was all done by God, we have nothing personal to boast about. However, as other places in the Bible tell us to do, we can, and should, boast about what God has done in and through our life. In so doing we let others know that the true source of our blessings is God. Thus, we can hope to influence many to seek God for their own blessings.

Forms of the word root occur 72 times in 70 verses of the Bible, 23 times in 22 verses of the New Testament (Matthew 3:10; Matthew 13:6, Matthew 13:21, Matthew 13:29; Matthew 15:13; Mark 4:6, 17; Mark 11:20; Luke 3:9; Luke 8:13; Luke 17:6; this sentence; the prior sentence; the second prior sentence; Romans 15:12; Ephesians 3:17; Colossians 2:7; 1Timothy 6:10; Hebrews 12:15; Jude 1:12; Revelation 5:5; Revelation 22:16). Please notice that root is used 4 times in Romans; this sentence, the prior sentence, the second prior sentence, and Romans 15:12. Romans 15:12 quotes Isaiah and uses root for Christ. That is the definition used by Paul within the sentences of this chapter.

Please see the note for 3:27 for the occurrences of the word boast. The functional definition is: 'To glory; to speak with laudable pride and ostentation of meritorious persons or things'. Many people say that we are to not boast about anything. However, the Bible actually teaches that we are to not boast about anything except for God working in and through the lives of His people. That's called giving God glory and we are to do that while devils try to tells us that such obedience is wrong. This sentence follows the prior in warning against boasting against other of God's people and tells us that we are actually boasting against God. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

Please see the note for Romans 15:1 which has links to sentences within Romans which have a form of the word bear (verb) along with a working definition of the word. The functional definition is: 'to carry a load over a period of time'.

Please see the notes for Romans C11S22 and 1Timothy 6:10 about the word root. The functional definition is: 'The original or cause of anything'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou bearest. Ro 4:16; Zec 8:20-23; Joh 10:16; Ga 3:29; Eph 2:19-20 General references. exp: Ro 11:24.'.

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C11-S23 (Verse 19) An argument against Paul's logic.

Thou wilt say then,
The branches were broken off,
that I might be graffed in..

When grafting, it is not necessary to remove existing branches in order to make room for the grafted branch unless the plant has existing branches so close that there is no room for another. However, God has enough room for all and our being grafted in did not force God to break off the Jews. Again, the person doing the grafting will often break off existing branches, or even the whole plant above the root, so that sufficient (all) all of the strength from the root goes into the grafted part. However, God has mote than enough strength for all. The fact is that God has enough of everything for all people and our being grafted in had nothing to do with the Jews being broken off.

Webster's 1828 dictionary defines graff and graft as separate words with graff defined as 'GRAFF, n. See Grave. A ditch or moat. GRAFF, for graft'. Webster's 1828 dictionary defines graft as 'n. L. scribo, the sense of which is to scrape or to dig. A small shoot or cion of a tree, inserted in another tree as the stock which is to support and nourish it. these unite and become one tree, but the graft determines the kind of fruit.

GRAFT, v.t. to insert a cion or shoot, or a small cutting of it, into another tree. 1. to propagate by insertion or inoculation. 2. to insert in a body to which it did not originally belong. Rom.11.17. 3. to impregnate with a foreign branch. 4. to join one thing to another so as to receive support from it. And graft my love immortal on thy fame. GRAFT, v.i. to practice the insertion of foreign cions on a stock.' Easton's Bible Dictionary defines graft as 'the process of inoculating fruit-trees (Ro 11:17-24). It is peculiarly appropriate to olive-trees. the union thus of branches to a stem is used to illustrate the union of true believers to the true Church.'

This is the first time that I have run into a word within the KJV 1611 where there were two different spellings of it. One of the objections that people bring up about the 1611 is that it was really edited in the years that followed 1611. However, there seems to be consistent agreement that all of those edits were limited to changing the print font used and to standardizing the spelling. The use of 'See Grave. A ditch or moat' for graff within these sentences does not make since within the context.

We find forms of graff / graft in the prior sentence, this sentence, 11:23; 11:24 and James 1:21. Thus, all usage is limited to this illustration of Paul's except James which tells us Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. James uses the word engrafted is the same way. We were connected to God's Word and to God's life in an unnatural manner so that we could have the changes brought about by having the influence of God's Word and to God's life save our souls.

Please see the note for Romans C11S21 about the phrase broken off.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ro 11:11-12,17,23-24'.

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C11-S24 (Verse 20) the real reason that the Jews were broken off.

First Step: Get people to stop and think about this excuse.

Well;.

Second Step: Provide the true answer.

because of unbelief they were broken off,
and thou standest by faith..

This sentence has two phrases joined together by an and. That means that we have two parts to the reason why the Jews were broken off and the Gentiles were graffed in. Thus, if either of these were not true we would not have the results that Paul gives us in this chapter. Notice that in the first phrase we have unbelief with the results of broken off and in the second phrase we have standest by faith with the results of graffed in. In these two steps we have the difference between (a lack of) belief and faith.

You may wonder why the Jews had to be broken off and why it wasn't enough that we standest by faith. (That is, why is there an and within this sentence?) the short answer is that God would still have saved the Gentiles, but He would have done it a different way if the Jews had turned to the Truth in true Biblical faith. Remember that Jesus started out in the Gospels preaching the Gospel of the Kingdom. He did not switch to the Gospel of our Lord Jesus Christ until after the Jews rejected the Truth. After the Resurrection the saved Jews were still looking for the kingdom and that is what they believed they were preaching about in the start of Acts. It isn't until Acts 15 that the church decided that the Gentiles did not have to keep the religious part of the Mosaic Law. It isn't until Acts 28:28 that Paul says Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

Throughout most of Acts we see Paul start his preaching in a new city by going to the Jews first. Within this epistle (Romans 1:16; Romans 2:9-10) we are told that it is to the Jew first. All of this is because God is always righteous. He had promised to work through the Jew and He had to give them every chance possible to do His will. If they had, we would have a different type of church even though God's truth and the personal relationship with God would be the same. Today the church is a Gentile church because the Jews were broken off...because of unbelief. If they had been willing to standest by faith in their personal life, I personally believe that we would have a Jewish church. As we continue through these sentences, please take to heart Paul's warning about what will happen to us if we also turn from faith to trusting in keeping religious rules.

Notice that faith is expressed as standest by faith. Standest is an action verb. Faith is an action verb. By tells us the direction that the action takes. Where true Biblical belief results in action, it is only the motivation behind the action. The Bible also teaches that someone who claims to have true Biblical belief, but does not have matching action, is a liar. However, even with the required follow-up action, true Biblical belief is only the motivation behind the action. In contrast, true Biblical faith includes the action. Thus, in this sentence, we see their unbelief did not result in the required action but the true Biblical faith, of the truly saved, required the correct action which was controlled by the Person (Jesus Christ) that they had faith in. (Please see the notes for Romans 3:27 which has links to where Romans talks about faith.)

Paul deals with the unbelief of God's people (within this epistle) in Romans 9:6, 10:16, 11:1-7 and 11:20-30. This is contrasted with the belief of Abraham in 4:20. In addition, Hebrews 3:7-4:11 tells us that God's people could not enter into God's rest. (Please see the note for Hebrews 4:8 in the Lord Jesus Christ Study for details on God's rest). We also see that unbelief stops God from working in Matthew 13:58; Matthew 17:20; Mark 6:6 and Mark 16:14. We see the man wise enough to cry Lord, I believe; help thou mine unbelief in Mark 9:24. 1Timothy 1:13 tells us that we can obtain mercy if we stop our unbelief.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. . In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief. Please also see the note for Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

Please see the note for Romans C11S21 about the phrase broken off.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The note in Romans has links to every place in Romans where this word is used along with a small note about each usage. The functional definition is: 'To remain upright, in a moral sense; not to fall'. Please also see the note for Galatians C5S1 about the phrase stand fast. Please note that our sentence actually uses the word standeth. The th means that he 'keeps on keeping on standing'. This is a lifestyle type of standing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Well. Joh 4:17-18; Jas 2:19 because. Ro 3:3; Ac 13:46-47; 18:6; Heb 3:12,19; 4:6,11 and. Ro 5:1-2; 2Ch 20:20; Isa 7:9; 1Co 16:13; 2Co 1:24; Col 2:7; 1Pe 5:9,12 General references. exp: Pr 16:18; Mt 13:58; 26:70; 1Co 10:12.'.

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C11-S25 (Verse 20-21) Action we are to take based upon doctrine in prior sentences.

Equivalent Section: Get the right attitude.

Be not highminded,
but fear:.

Equivalent Section: Why.

For if God spared not the natural branches,
take heed lest he also spare not thee..

In 11:16 through 11:24 Paul explained certain doctrine and now he is telling how we are to act based upon that doctrine.

In our First Equivalent Section we are told to get the right attitude and Paul uses two important words to describe the attitude that we need to have. The first is highminded and the second is fear. Webster's 1828 dictionary defines highminded as 'a. Proud; arrogant. Be not high-minded, but fear. Rom.11. 1. Having honorable pride; magnanimous; opposed to mean'. This word is used here; 1Timothy 6:17 (Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;); and 2Timothy 3:4 (For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. Just by reading these verses we can see the validity of the dictionary definition and we all know how God feels about the proud.

Once we get the meaning of that word in our mind then we read but fear. The but lets us know that fear is going in a different direction than highminded. There is a lot of doctrinal error taught about the fear of the Lord. It is not 'deep abiding respect' or a 'deep sense of reverence' as many people teach but it is 'an absolute knowledge that God will hurt me if I deliberately disobey His command'. This verse is only one of several where the Bible commands the true child of God / Biblical Christian to fear the Lord as is pointed out in the Study called The Fear of the Lord. As pointed out in that Study, the fear of the Lord is given to God's children to help them to 'Stop their Sinning' and neither a 'deep abiding respect' nor a 'deep sense of reverence' will do that for us like a true Biblical fear will.

In Romans, we see fear is used in Romans 3:18; 8:15; this sentence and in 13:7. In 3:18 we have the continuation of Paul saying are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, there is none righteous, no, not one.. thus, he is talking about the sinful children of God when he says there is no fear of God before their eyes and the fact that they have continued in sin is the proof that there is no fear of God before their eyes. In 8:15 we are told For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. As explained in that note, the spirit of bondage is what comes from sin and we do not have a forced obedience (bondage) but a willing obedience which causes us to cry, Abba, Father. However, even with that we know that a loving Father will hurt us if we deliberately disobey so that we learn 'Don't do that!!'. In our current sentence we are told that God will break off us just like He did to the Jews if we get highminded and start thinking we are better than God's other children. God can do to any single person or family what He did to the Jews as a nation. Then, finally, we are given a very clear and unambiguous command in 13:7 which says Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

Thus, we see that we are to have the 'right attitude' by not thinking so much of ourselves as the children of God that we look down our noses at other children of God and think we will get away with it. Instead (but) we are to have 'an absolute knowledge that God will hurt me if I deliberately disobey His command' in this manner. And, our Second Equivalent Section tells us the command that we are to not disobey is we want to avoid being hurt by God. It also tells us the consequence of disobeying this command.

Here we are told that God spared not the natural branches. We find natural in:

Deuteronomy 34:7 : Moses had not lost any of the strength that he physically possessed (nor his natural force abated) when God took him at 120 years old.
Romans 1:26-27 : We are told that women and men turned to sex which went against the laws of nature (natural use) which their sin nature perverted them into desiring. Please see the note for this verse at the link provided.
Romans 1:31 tells us that being without natural affection is one of a whole list of vile sins done by people who turn their back on God and His ways. These people make excuses for claiming that what goes against the laws of nature is what God created. Please see the note for this verse at the link provided.
Our current sentence calls the Jews the natural branches in Paul's illustration.
Romans 2:14 tells us For when the Gentiles, which have not the law, do by nature the things contained in the law. Todo the things of God is part of the nature given to all men by God. Therefore, people who just go to church and sit on their 'blessed assurance' and do not do anything in the ministry of God are fighting against the nature that God gave to all people.
Romans 2:27 tells us that people who do the things of God, because of the nature God gave to all people. will judge the religious person who claims that their religion allows them to disobey God and the nature that God gave to all people. Please see the note for this verse at the link provided.
Our current sentence calls the Jews the natural branches in Paul's illustration.
Romans 11:24 tells us that we come from the olive tree which is wild by nature. That is, in Paul's illustration our inherited nature is to go against all rules. Please see the note for this verse at the link provided.
1Corinthians 2:14 says, But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. thus, those people who are living according to the laws of this physical world will reject and never understand the spiritual things that come from God.
1Corinthians 11:14 says, Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? thus, we see that the things which nature teaches are to affect our doctrine.
1Corinthians 15:44 has four Equivalent Sections which tell us of changes that will be found in our bodies after the resurrection of the dead. Our body will no longer be natural but will be spiritual. That means that it will no longer be limited by the laws of this physical universe.
1Corinthians 15:46 tells us that the natural precedes the spiritual.
Galatians 2:15 says, We who are Jews by nature and then goes into the things that all Jews learn growing up and understand without it having to be explained to them. Thus, nature, in the Bible, includes the basics of our early training which are given to all members of a particular society.
Galatians 4:8 says, Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. Here we see that we need to examine the nature of spiritual beings who call themselves gods. Please also see the note for 1John 4:1 for more on this doctrine.
Ephesians 2:3 tells us that when saved people follow the sin nature that we inherited at birth, we are leading a life of disobedience and become children of wrath.
Philippians 2:20 says, For I have no man likeminded, who will naturally care for your state. Paul said this about Timothy because Timothy had received his nature from Paul.
2Timothy 3:3 tells us that in the last days...men shall be...Without natural affection.. this is the same as we saw for Romans 1:31. Please see the note for this verse at the link provided.
Hebrews 2:16 says, For verily he took not on him the nature of angels; but he took on him the seed of Abraham. this chapter is comparing Christ to angels. to tells us that Christ became a weak human man.
James 1:23 says, For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: forhe beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. this tells us that the natural man quickly forgets the truth about himself.
James 3:6 says, And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. this tells us that the tongue can cause everything within a natural person to burn with hate and other emotions.
2Peter 1:4 tells us how we (personally) might be partakers of the divine nature. Please see the note for this verse at the link provided.
2Peter 2:12 tells us that ungodly men are as natural brute beasts, made to be taken and destroyed. This lets us know that everything that is natural is made to be taken and destroyed. Please see the note for this verse at the link provided.
Jude 1:10 says, But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. that is, the religious man who does not have God's Holy Spirit claims that what he gets from his sin natural comes from God. Please see the note for this verse at the link provided.

Please also see the note for Galatians 4:8 for links to place in the Bible where the word nature is used along with the definition from the Morrish Bible Dictionary and links to notes in other Studies with similar words.

From these verses we see that that the Bible uses natural for 'things which obey the laws of this physical world'. The Jews who obeyed the religious laws ('the laws of this physical world') were not spared. But as we saw for the verses referenced above in 1Corinthians, the people following natural laws are not following spiritual laws and the Jews who followed spiritual laws were spared. Thus, we see the warning that applies to us. If we follow natural laws we will not be following spiritual laws and will not be spared. However, if we follow spiritual laws then we will be spared.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please also see the note for 1Corinthians 2:16 about the mind of Christ. Please also see the note for Romans 8:6 about being carnally minded.

Please see the Study called The Fear of the Lord and the note for Romans 11:20-21 for all of the places where Romans uses the word fear. The functional definition is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'.

Webster's 1828 dictionary defines spared as.'pp. Dispensed with; saved; forborne.' Spared is used 57 times in 55 verses of the Bible and, in the New Testament, in Luke 15:17; Romans 8:32; our current sentence; 1Corinthians 7:28; 2Corinthians 1:23; 2Corinthians 13:2; 2Peter 2:4-5; Revelation 21:21. Reviewing these verses within their context will show that the use of the word spared matches the Webster's 1828 definition.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be. Ro 11:18; 12:16; Ps 138:6; Pr 28:26; Isa 2:11,17; Hab 2:4; Zep 3:11; Lu 18:14; 2Co 10:5; 2Th 2:4; 2Ti 3:3-5; Jas 4:6; 1Pe 5:5-6; Re 3:17; 18:7 but. Pr 28:14; Isa 66:2; 1Co 10:12; Php 2:12; Heb 4:1; 1Pe 1:17 General references. exp: Pr 16:18; Mt 13:58; 26:70; 1Co 10:12.
if God. Ro 11:17,19; 8:32; Jer 25:29; 49:12; 1Co 10:1-12; 2Pe 2:4-9; Jude 1:5'.

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C11-S26 (Verse 22) Look well at the conclusion of Paul's reasoning.

Equivalent Section: Two different results of judgment.

Behold therefore the goodness and severity of God :.

Equivalent Section: the basis of the different results of judgment.

First Step: Severity on those who rejected God's way.

on them which fell,
severity;.

Second Step: Goodness on those who accepted God's way.

but toward thee,
goodness,
if thou continue in his goodness:.

Equivalent Section: Results of ignoring how God judges.

otherwise thou also shalt be cut off..

in this sentence we plainly see the results of God's judgment, including the results upon people who are deliberately ignorant of how God judges. People might claim that their ignorance is not deliberate, but God gave each of us a brain and the ability to learn how to read. He provided His Word to the entire world and sent His gospel to the entire world several times, as we have already seen within the Study of this epistle. Therefore, as our sentence tells us, God justly brings judgment upon the willfully ignorant.

Within this sentence we see God's goodness compared to His severity. This is the only verse in the Bible which uses severity but severed is used in Leviticus 20:26; Deuteronomy 4:41 and Judges 4:11. From these we see that the Bible uses severity for 'sudden, somewhat harsh and complete separation'. This matches how we have seen the Bible use cut off, which this sentence tells us God will do to the willfully ignorant person. We also see that God used severity on them which fell and the prior sentences told us they fell because they closed their minds to the truth and clung to religious lies no matter what evidence God gave them of their error. However, this is contrasted to God's goodness which He gives to all who accept His truth. However, we also see the requirement of if thou continue in his goodness. Those people who do not continue in his goodness did not really believe God but were liars who claimed to believe, for a short time, so that they could lead others astray.

We find forms of good 856 times in 778 verses of the Bible, 281 times in 247 verses of the New Testament and 33 times in 27 verses of Romans (2:4, 10; 3:8, 12; 5:7; 7:12; 7:13, 16, 18, 19, 21; 8:28; 9:11; 10:15; our current sentence; 24; 12:2, 9, 21; 13:3; 13:4; 14:16, 21; 15:2, 14; 16:18, 16:19). We find the word goodness 51 times in 48 verses of the Bible, 3 times in Romans and, in the New Testament, in:

Romans 2:4 says Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Our current sentence compares God's goodness to His severity.
Romans 15:14 says And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
Galatians 5:22-23 says Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.
Ephesians 5:8-10 says Ephesians 5:8-10 forye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord.
2Thessalonians 1:11-12 says 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: that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

Each of these sentences is in a Study and has a note about it at the links provided. (Please see each note for more details about each sentence.) What we find here is that God's goodness is 'a fruit of the Spirit which is given to saved people, and denied to the lost, to cause the saved to show God's love to a lost and dying world so that they will want to get saved. We also see warning of punishment to God's children who refuse to show his goodness to a lost and dying world so that they will want to get saved. Finally, we see that God's goodness is to bring Him glory from our life as it leads us to true Biblical repentance and causes us to have God's knowledge and to be light in the Lord and to walk as children of light and to prove what is acceptable unto the Lord'.

The word goodness occurs 51 times in 48 verses of the Bible and, in the New Testament, in Romans 2:4; our current verse; 15:14; Galatians 5:22; Eph 5:9; 2Thessalonians 1:11.

One special note on Psalms 23:6 : many people think this verse says that we will have goodness and mercy. However, what it actually says is Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. Since goodness and mercy shall (will happen) follow me, that means that they get there after I get there and stay behind as I move on to another place that needs God's goodness and mercy. This sentence does not say that I will live in God's goodness and mercy but that I will make sure that the people around me do live in those things.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'o fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please also see above, within this note, for links to every place in the New Testament where the word goodness is used and see the note for Romans 7:12 for links to every place in Romans where the word good is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please the note for C11-S15 about the word fall. Please also see the notes for 1Timothy 3:6 about this word. The word fell. is the past-tense form of the word fall. The functional definition is: 'To drop from a higher place'.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: 'completely separated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'therefore. Ro 2:4-5; 9:22-23; Nu 14:18-22; De 32:39-43; Jos 23:15-16; Ps 58:10-11; 78:49-52; 136:15-22; Isa 66:14 severity. the term severity apotomia G663, from apo G575, from, and temno, to cut off, properly denotes excision, cutting off, as the gardener cuts off, with a pruning knife, dead boughs, or luxuriant stems. if thou. Ro 2:7; Lu 8:15; Joh 8:31; 15:4-10; Ac 11:23; 14:22; 1Co 15:2; Ga 6:9; 1Th 3:5,8; Heb 3:6,14; 10:23,35-39; 1Jo 2:19; Jude 1:20-21 otherwise. Eze 3:20; 18:24; 33:17-19; Mt 3:9-10; Joh 15:2; Re 2:5 General references. exp: 2Ch 33:24.'.

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C11-S27 (Verse 23) the Jews can also have the same results.

Equivalent Section: God's condition for the same results.

And they also,
if they abide not still in unbelief,
shall be graffed in:.

Equivalent Section: Results from God for those people who meet His conditions.

for God is able to graff them in again..

Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe. In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief. Please also see the note for 11:19 for links to every place that the Bible uses graff / graft along with the Webster's 1828 definition.

Here we see the application of Biblical repentance. True Biblical repentance is not just changing our religious activities but it is changing our basic belief and using that change to further change our attitudes and actions. Please notice that in this sentence we are told God is able. It is not a lack of ability on God's part that we don't have what we want but a lack of willingness. In most cases, if God is not willing to give us what we want then it is either that God has judged that what we have is better for His glory and our good or it is the fact that we have not meet God's condition no matter how sure we are that we have met God's condition. If we sincerely seek to know what will give God the most glory and what the Holy Spirit tells us (using the word of God) that God requires and sincerely seek how our religious traditions may have led us into error, we should get our answer from God in His time. Although, like Job, that may not be until we get to heaven. However, if what we seek is God's life working through us to produce His fruit, such as Paul's illustration of grafting is dealing with, then we should see God's fruit within this life after we have been faithful long enough for God to actually work through our life.

The exact phrase of God is able is found in:

Matthew 3:9 is part of the message from John the Baptist to the religious leaders who thought that God was dependent upon them to accomplish His will. John said And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. Please see the Study on John the Baptist.
Luke 3:8 says the same thing as Matthew in the verse above (with slight changing of words).
Our current sentence tells us that God can graff in the truly repentant and restore God's life working through them.
Romans 14:4 tells us to not judge another of God's children because even if they do not have the ability on their own, God is able to make him stand. (Please see than note for more details.)
2Corinthians 9:8-11 (single sentence) says And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. Notice that once more we see that God is able to work through the person who lets God use their life. Notice that this sentence says that we may abound to every good work because of God's enablement. It also says that thanksgiving to God comes through us, which means that God uses us to cause other people to give thanksgiving to God.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to be; to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Zec 12:10; Mt 23:39; 2Co 3:16 exp: Jer 31:17.'.

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C11-S28 (Verse 24) Parallel logic revealed.

Equivalent Section: Conditional thing that happened to some people.

For if thou wert cut out of the olive tree which is wild by nature,
and wert graffed contrary to nature into a good olive tree:.

Equivalent Section: Conditional thing that can happened to some Jews.

how much more shall these,
which be the natural branches,
be graffed into their own olive tree?.

Please also see the note for 11:19 for links to every place that the Bible uses graff / graft along with the Webster's 1828 definition. Please see the note for Romans 7:12 which has links to every verse, in Romans, which uses the word good along with the Webster's 1828 definition and an explanation why the definition that I use for good, when dealing with the Bible, is: 'that which comes from God'. It should be easy to see how my definition fits within this sentence.

In our First Equivalent Section we learn that as part of the olive tree which is wild by nature, we tried to worship God and serve Him but did not have true knowledge to do it properly. What's more, our nature was contrary to...a good olive tree in that our natural way of thinking was contrary to God's way of thinking. We not only had to gain God's knowledge but also His way of thinking in order to become effective in producing God's fruit. In contrast, our Second Equivalent Section let us know that the Jews are raised with God's knowledge and God's way of thinking. Therefore, if they truly let God's Spirit flow through their lives as a witness, they can be far more effective. This is what we hear from foreign missionaries all of the time. The native witness, who is truly committed to God, is far more effective than the foreign missionary.

The olive tree is valuable and culturally significant in regions where it grows. Someone from those regions could tell more about it but even people from other regions know that it is a food source, the oil is used for fuel, for medicine, for cooking and that the wood has a beautiful grain that is used for carvings, especially carvings of religious significance. The cultural importance is enough that it is often used in novels to provide a type of background familiarity required for people to identify with the story being told. In the Bible it is used to represent the goodness. of God and the organized religious activity of thanksgiving done by spirit led people. For example, 1Kings 6 tells us that king Solomon had the two cherubims that were in the oracle were carved from olive trees. We see the olive tree is used in:

Deuteronomy 6:11 lists all of the good things which God provided and His people did not have to work for.
Deuteronomy 8:8 is a second listing of all of the good things which God provided and His people did not have to work for. The second listing makes it a matter of doctrine. That is: God provides His people with good things that they didn't have to work for and that they need to be thankful for.
Deuteronomy 24:20 tells God's people to leave part of God's provision for the poor and the stranger. God's people are not to be selfish but are to share God's goodness.
Deuteronomy 28:15 starts a section with But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.. these curses continue past 28:40 where we read Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit. the loss of God's provision is considered to be a curse.
Judges 9:8-9 is part of a parable where the olive tree had enough wisdom to not leave God's goodness and to not share it with sinful men even if offered to be king of the world.
1Kings 6:23 says that king Solomon had the two cherubims that were in the oracle carved from olive trees.
1Kings 6:31-33 says that king Solomon had the doors and posts to the oracle carved from olive trees.
1Chronicles 27:28 tells us that these were important enough that king David appointed a man to oversee them.
Nehemiah 8:15 tells us that this was one of the type of branches used for the feast of booths.
Nehemiah 9:25 tells us that when the children of Israel gathered to confess the sins of their fathers which led to the captivity, they included that they were not grateful for God's goodness which included the olive trees and fields.
Psalms 52:7-9 says Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.
Isaiah 176:6 says that God will reduce His goodness to producing only 2 or 3 berries on an olive tree to make His people turn back to Him.
Isaiah 24:13 repeats the warning of the prior verse and concludes Wherefore glorify ye the LORD in the fires, even the name of the LORD God of Israel in the isles of the sea.
Jeremiah 11:16-17 says The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken. forthe LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
Hosea 14:4-7 says I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. they that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon. thus, God compares the revival of His people to an olive tree that is growing and beautiful and producing fruit.
Amos 4:9 says I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured them: yet have ye not returned unto me, saith the LORD. a few verses later we read Therefore thus will I do unto thee, of Israel: and because I will do this unto thee, prepare to meet thy God, of Israel. If God taking away His goodness (as represented by the blasted olive tree) then God will follow that with death.
Habakkuk 3:17-19 says Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God of my salvation. the LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. to the chief singer on my stringed instruments. Here is how we turn God's judgment to blessing. Instead of complaining about just punishment we are receiving we need to be praising our God for His loving goodness.
Haggai 2:19 promises the blessings of God after blasting for those people who survive because they truly repented.
Zechariah 4:3, 11 are part of a vision that is talked about in this chapter where God gives the message Not by might, nor by power, but by my spirit, saith the LORD of hosts. verses 11-14 tells us that the olive trees / branches represent the people who let God's Spirit flow through them to bring a witness and God's light to the world.
Here in Romans the olive tree is used to represent the family of God. The illustration of grafting is used to illustrate being added to God's family or being cut off from God's family.
James 3:12 says Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. I believe that the fig tree represents the natural goodness and sweetness of man which can not produce the Spirit as represented by the olive.
Revelation 11:4 tells us These are the two olive trees, and the two candlesticks standing before the God of the earth. they are witnesses for God just like Zechariah said. Our final word is for us to be witnesses for God that let God's Spirit (oil) flow through us.

Webster's 1828 dictionary defines the word olive as: 'A plant or tree of the genus Olea. the common olive tree grows in warm climates and rises to the height of twenty or thirty feet, having an upright stem with numerous branches. this tree is much cultivated in the south of Europe for its fruit, from which is expressed the olive oil, and which is used also for pickles'. Easton's Bible Dictionary defines this word as: 'the fruit of the olive-tree. this tree yielded oil which was highly valued. the best oil was from olives that were plucked before being fully ripe, and then beaten or squeezed (De 24:20; Isa 17:6; 24:13). It was called "beaten," or "fresh oil" (Ex 27:20). there were also oil-presses, in which the oil was trodden out by the feet (Mic 6:15). James (Jas 3:12) calls the fruit "olive berries." the phrase "vineyards and olives" (Jg 15:5, A.V.) should be simply "olive-yard," or "olive-garden," as in the Revised Version. (See Oil.) '. Fausset's Bible Dictionary defines this word as: 'Its foliage is the earliest mentioned (Ge 8:11). Tradition from Noah's days has ever made it symbolize peace. It is the emblem of "fatness" in the oldest parable (Jg 9:8-9). Emblem of the Godly (Ps 52:5,8), in spirit constantly dwelling "in the house of God"; in contrast to slave-like formalists now sojourning outwardly in it for a time, but not abiding ever (Joh 8:34-35; Ps 15:1; 23:6; 27:4-5; 36:8); the wicked and antichrist shall be "rooted out of (God's ) dwelling place," literally, 5 ('ohel). the Septuagint, Chaldee, Vulgate, and Aben Ezra interpret 'ohel "the tabernacle" (2Th 2:4; Da 11:44-45). the saint's children are "like olive plants round about his table" (Ps 128:3). The old olive sends out young suckers which spring up round the parent tree, and which in after ages, when the parent's strength fails, shelter it on every side from the blast. It is the characteristic tree of Judea on Roman coins, De 8:8. AShe "dipped his foot in oil" (De 33:24). Emblem of Judah's adoption of God by grace (Jer 11:16; Ro 11:17), also of joy and prosperity. the Gentile church is the wild twig "engrafted contrary to nature" on the original Jewish olive stock; it marks supernatural virtue in the stock that it enables those wild by nature to bear good fruit; ordinarily it is only a superior scion that is grafted on an inferior. the two witnesses for God (antitypes to Elijah and Moses, Zerubbabel and Joshua, the civil ruler and the priest: Mal 4:5-6; Mt 17:11; Ac 3:21; Jg 1:6) are "the two olive trees," channels of the oil (the Holy Spirit in them) feeding the church (Re 11:3-4; Zec 4:11-12). The wood, fine grained, solid, and yellowish, was used for the cherubim, doors, and posts (1Ki 6:23,31-33). the tree was shaken to get the remnant left after the general gathering (by "beating," De 24:20), Isa 24:13; image of Israel's "remnant according to the election of grace." the least breeze makes the flowers fall; compare Job 15:33, "he shall cast off his flower as the olive," i.e. the least blast sweeps away in a moment the sinner's prosperity. the tree poetically is made to cast off its own blossom, to mark that the sinner brings on his own ruin (Isa 3:11; Jer 6:19). It thrives best in a sunny position. A rocky calcareous subsoil suits it; compare "oil out of the flinty rock" (De 32:13). the trunk is knotty and gnarled, the bark smooth and ash colored. Its growth is slow, but it lives very long. the leaves are grey green, not deciduous, suggestive oftenacious strength'. The functional definition, of the phrase olive tree is: 'used symbolically for Spirit controlled people of God'.

Nave's Topical Bible provides references for the word olive as: 'A fruit tree) Branch of, brought by the dove to Noah's ark: Ge 8:11. Common to the land of Canaan: Ex 23:11; De 6:11; 8:8. Israelites commanded to cultivate in the land of promise: De 28:40. Branches of, used for booths (huts): Ne 8:15. Bears flowers: Job 15:33. Precepts concerning gleaning the fruit of: De 24:20; Isa 17:6. The cherubs made of the wood of: 1Ki 6:23,31-33. Fable of: Jg 9:8. FIGURATIVE: Of prosperity: Ps 128:3 : the wild, a figure of the Gentiles; the cultivated, of the Jews: Ro 11:17-21,24. SYMBOLICAL: Zec 4:2-12; Re 11:4. FRUI't OF: Oil extracted from, used as illuminating oil in the tabernacle: Ex 39:37; Le 24:2; Zec 4:12'.

Thompson Chain Topics provides references for the word olive oil as: 'For Lamps: Ex 27:20; Le 24:2; Mt 25:3. ForFood: Ex 29:2; Le 2:15; 6:15; 1Ki 17:12; Eze 16:13. Figuratively used: Ps 23:5; 45:7; 141:5; Isa 61:3; Zec 4:12. ForAnointing: Ex 29:7; 30:25; 37:29; 1Sa 10:1; 1Ch 9:30; Ps 133:2'.

Please see the note for Galatians 4:8 for links to place in the Bible where the word nature is used along with the definition from the Morrish Bible Dictionary and links to notes in other Studies with similar words. Please also see the note for Romans 11:20-21 for links to every place in the Bible where the word natural is used.

Please see the note for Galatians 5:17 about the word contrary. The functional definition for this word is: 'Opposite; adverse; moving against or in an opposite direction; as contrary winds.'. Please also see the note for Gallatians 2:6-9 about the word contrariwise. Please also see the note for Hebrews 12:3 about the word contradiction. The functional definition for this word is: 'Oppositely; on the other hand'.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and see the note for Romans 7:12 for links to every place in Romans where the word good is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 11:17-18,30 exp: Isa 65:8; Jer 31:17; Zec 4:3.'.

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C11-S29 (Verse 25) Why we need to pay attention to the mystery Paul just revealed.

First Step: Warning.

For I would not,
brethren,
that ye should be ignorant of this mystery,
lest ye should be wise in your own conceits;.

Second Step: Result of ignoring the warning.

that blindness in part is happened to Israel,
until the fulness of the Gentiles be come in..

This sentence starts with a For (Here's why) and explains why God cut out the Jews and grafted in us. They weren't showing God's love to the world. They weren't taking the gospel to the world but were relying upon formalized religion instead of building a personal relationship with God. Paul is warning that we will get the same reaction from God as the Jews received when we all start acting like the Jews did. The phrase until the fulness of the Gentiles be come in means until God decides that the time of the church is over and removes the church from the Earth. That will also start the Great Tribulation.

We find forms of the word mystery in 27 verses of the New Testament and not in the Old Testament. This, and the face that there are so many quotes of the Old Testament in the news Testament, is one of the reasons why people claim 'The New Testament is the Old Testament revealed and the Old Testament is the New Testament concealed'. We see the mystery is used in:

Matthew 13:10-16 says And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. forwhosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. Here we literally have God's explanation of why the Bible has mysteries. People refused to use the mind God gave them to understand what God told them. They believed what religious leaders told them even when the leaders were wrong and when God sent prophets to correct the error. We are given understanding but only as long as we use our God given brains and check what we are told with the Holy Ghost and the literally written Bible.
Mark 4:11-12 tells us the same thing as Matthew 13:10-16. This makes it the basis for doctrine that all saved are to believe.
Luke 8:10 tells us the same thing as Matthew 13:10-16 and Mark 4:11-12. This makes it the basis for doctrine that all saved are to believe.
Our current sentence warns us of the consequence of ignoring the mystery that God has revealed to give us proper understanding.
Romans 16:25-27 sums up and ends this epistle. There is considerable doctrine in that ending sentence and the notes for it should all be considered together in order to better understand this mystery that it says is critical. Among other things said, we are told that a mystery is revealed for the obedience of faith. If we are not going to obey the faith then God will not reveal the mystery, just like our current sentence warns us. Please see that note for more details.
1Corinthians 2:6-8 tells us that a Bible mystery is the wisdom of God...Which none of the princes of this world knew. A Bible mystery can not be learned and understood without the direct revelation of God to the individual. Even saved people misunderstand these mystery without God's direct revelation. Please see that note for more details.
1Corinthians 4:1 says Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. the care and revelation of the mysteries of God are part of the ministry of Christ. A person can not be a steward of the mysteries of God unless they are also a minister of Christ which requires them to maintain their ongoing personal relationship with God that is in Christ. Please see that note for more details.
1Corinthians 13:2 says And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. Proper Biblical charity requires letting God work through our life. Once more we see that understanding the mysteries is only worthwhile if we let God use that understanding to be a blessing to others. Please see that note for more details.
1Corinthians 14:2 tells us that speaking in tongues is creating mysteries unless God has an interpreter there. Please see that note for more details.
1Corinthians 15:51-54 says 1 Corinthians 15:51-54 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. for this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. please see that note for more details.
Ephesians 1:9 tells us that us the mystery of his will, according to his good pleasure which he hath purposed in himself is in Christ. Please see that note for more details.
Ephesians 3:1-7 In Ephesians 3 Paul tells us that God gave him a special position (apostle / the prisoner of Jesus Christ) and revealed the mystery to Paul that these 'Lordship Sanctification' preachers didn't know. That mystery was the personal relationship that God made available in Christ that was not available before the death and resurrection of Jesus Christ. Please see that note for more details.
Ephesians 3:8-11 explains the fellowship of the mystery, which is a special fellowship that God creates between all people who are in Christ. Please see that note for more details.
Ephesians 5:32 tells us that the relationship between a man and his wife is a picture of the relationship between Christ and the church. This picture was not known until God revealed the mystery. Please see that note for more details.
Colossians 1:26-27 reveals the mystery...which is Christ in you. Please see that note for more details.
Colossians 2:2 tells us that the blessings which Paul mentions are the acknowledgement of three mysteries: one in God, one in the Father and one in Christ. This acknowledgement is personal and the result of experiencing these mysteries personally. Please see that note for more details.
Colossians 4:3 tells us about the mystery of Christ which we have a job to reveal. Please see that note for more details.
2Thessalonians 2:7 tells us that the mystery of iniquity is expressed in sinful lifestyle s which oppose the godliness of a lifestyle that is led by our Lord Jesus Christ. Part of that lifestyle of iniquity was causing the persecutions and tribulation that these people in thessalonica had already personally experienced. The mystery was that God was allowing the devil inspired iniquity of sinners to prove who were truly saved, because they stayed true in spite of the persecutions and tribulation, and who were lost, because the persecutions and tribulation turned them from God. Please see that note for more details.
1Timothy 3:8-9 says Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. this should also apply to all mature saved people as people have to fulfil the qualifications of a deacon before they become one and the requirements for the wives is likewise.
1Timothy 3:16 says And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. If we want godliness in us then we need to have these attributes in us and God's Spirit must justify us. Please see the note for note for this verse in Word Study on Spirit.
Revelation 1:20 says The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. the seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
Revelation 10:7 says But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. All of the mysteries of prophecy will not be completely revealed until this time.
Revelation 17:5 says And upon her forehead was a name written, MYSTERY, BABYLON thE GREAT, thE MOTHER OF HARLOTS AND ABOMINATIONS OF thE EARTH. Satan and false religion try to imitate God but are never as successful as God is.
Revelation 17:7 says And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. No man can understand the mysteries of God unless they have God's help.

Morrish Bible Dictionary defines this word as: 'This word describes a hidden or secret thing, known only to the initiated. In scripture it stands in contrast to the manifest or public dealings of God. the Lord Jesus having been rejected, is now hidden in the heavens, and the ways of God are secret to the world, but made known, as also His hidden purpose which is being accomplished by His secret ways, to those who have 'ears to hear.' In the issue of those ways the mystery of God is finished. Re 10:7.
The Lord often spoke in parables to the multitude, but explained them to the apostles, because it was given unto them to know the mysteries of the kingdom. Mt 13:11; Mr 4:11; Lu 8:10. Christianity is a mystery to the unconverted. the apostles were stewards of the mysteries of God, and they spoke "the wisdom of God in a mystery." the Apostle Paul spoke of the 'mystery of the gospel,' the 'mystery of the faith,' the 'mystery of Christ,' and the 'mystery of godliness,' or piety. 1Co 2:7; 4:1; Eph 6:19; Col 4:3; 1Ti 3:9,16.
The marvelous purpose of God, the mystery of the church, that had been hidden for ages, was revealed to Paul, as well as its present administration. Eph 1:9; 3:3-4,9; Col 1:26-27. It is that in which are hid all the treasures of wisdom and knowledge. the intelligence of it explains how Christ can be here in a scene from which He has been rejected alike by Jew and Gentile. there is also the mystery of the power of Christ as regards both the dead and the living saints. 1Co 15:51. In opposition to God there is the 'mystery of iniquity,' that was secretly working in the church in the apostles' days. 2Th 2:7. Allied to this is papal Rome, whose name is really "Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth." Re 17:5,7. the above scriptures show that though there are several things designated mysteries, yet God in His grace has made them known to His saints'.

Easton's Bible Dictionary defines this word as: 'the calling of the Gentiles into the Christian Church, so designated (Eph 1:9-10; 3:8-11; Col 1:25-27); a truth undiscoverable except by revelation, long hid, now made manifest. the resurrection of the dead (1Co 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Mt 13:11; Ro 11:25; 1Co 13:2); the union between Christ and his people symbolized by the marriage union (Eph 5:31-32; comp. Eph 6:19); the seven stars and the seven candlesticks (Re 1:20); and the woman clothed in scarlet (Re 17:7), are also in this sense mysteries. the anti-Christian power working in his day is called by the apostle (2Th 2:7) the "mystery of iniquity."'.

The functional definition is: 'Something that was hid by God until He decided to reveal it'.

So we see in our sentence that Paul is revealing a mystery and that there are consequences to God's people who don't understand it. However, from our word study, we see that we get this understanding only through God's Spirit and our maintaining our ongoing personal relationship with God that is in Christ. People who are saved but not meeting God's requirements may understand at a surface level but not at the level required by God. That was the exact problem that the Jews had which led to their being broken off. Just look at our note for 1Corinthians 13:2 which told us that understanding the mysteries is only worthwhile if we let God use that understanding to be a blessing to others. Look at how most people felt about the witness of the Jews and how most people react to the witness of must so-called Christians today. We are warned here and in 12:16 to Be not wise in your own conceits. (Please see that note for the use of conceit within the Bible. Please also see the note for Romans 16:19 which has links to where this epistle talks about forms of the word wise.)

Our First Step gave us the warning about what not to do. Our Second Step tells us what happened to Israel because they ignored a similar warning. Since our sentence starts with for, it is giving us the reason why Paul said what he did in the prior sentence. That sentence gave us 'Parallel logic' which tells us how our results will parallel the results of the Jews if we do the same thing as they did. In addition, since it started with For, this sentence and that sentence give reasons for the sentence which preceded it. Since that sentence was added (by starting with and) to the sentence before it, and we see that the context links everything from 11:22 through this sentence together. In addition, the sentences continuing on through 11:32 are also connected to these sentences by starting with joining words. All of this section is the set-up for Paul saying O the depth of the riches both of the wisdom and knowledge of God! In these sentences we are show that depth of the riches, so it is necessary for us to understand what we are being told. As already mentioned, that requires our maintaining our personal relationship with God and if we turn to keeping religious rules, like the Jews did, we will suffer the same results as our entire chapter has been teaching us.

So now that we know that all of these sentences are connected together, we can return to our Second Step. Here we are told that blindness in part is happened to Israel, but only for a time because Israel, as a nation, still has promises from God which have not yet been fulfilled. However, since we Gentiles do not have a similar unfulfilled promise, we have no reason that blindness will end for us even though it will end for Israel. (Please see the note for 10:1 for links to every place in this epistle that uses Israel. All of them are in chapters 9, 10 and 11.)

Forms of the word blind occur 96 times in 87 verses of the Bible, 61 times in 56 verses of the New Testament and in 2:12; 11:7 and this verse. As the note for 11:7 shows us, they were blinded because they deliberately shut down their God given brain and refused to see the evidence that God gave them because they were trusting what their religious leaders told them. Please see that note for links to several places in the Bible where we are told about the consequences of this type of deliberate mental blindness.

The phrase the fulness of the Gentiles is generally accepted as the end, or completion, of the time of the Gentiles. There is argument about when that will be because of arguments about the 'Rapture'. I will not get into that other than to say that the Pre-Trib 'Rapture' is Biblically correct. Among other things, Revelation tells us about the return to the Gospel of the Kingdom, which has been replaced, but only for the time mentioned within our current sentence, by the Gospel of our Lord Jesus Christ. As explained in our chapter, since the Jews were rejecting God's offer for a personal relationship that is in the Gospel of the Kingdom, God withdrew that offer and made a better offer to the Gentiles so that the Jews would get jealous. As our next sentence says, when God restores His offer to the Jews, all Israel shall be saved. However, if any Jews want to be saved today they have to come under the Gospel of our Lord Jesus Christ. In addition, if any Gentiles want to be saved after the 'Rapture', they will have to come under the Gospel of the Kingdom.

Paul uses brethren here because the people that he is addressing are the truly saved are. Please see the note for Romans 1:13 for links to every place that Romans uses brethren or brother or sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the notes for 1Corinthians C14S42 and 2Corinthians 2:10-11 about the word ignorant. The functional definition is: 'lacking knowledge'.

Please see above, within this note, about the word mystery.

Please see the note for Romans 16:19 which has links to where this epistle talks about forms of the word wise. Please also see the note for 1Corinthians C1S12 about this word. Please also see the note for Romans 1:14 about the word unwise. Please also see the note for 1Corinthians C1S12 about the word wisdom. The functional definition, of the word wise, is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

Please see the note for Romans C12S13 about the word conceit. The functional definition is: 'Conception; that which is conceived, imagined, or formed in the mind; idea; thought; image'.

Please see the note for Colossians 2:9 about the word fulness. The functional definition is: 'the things and actions which make something full'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I would. Ps 107:43; Ho 14:9; 1Co 10:1; 12:1; 2Pe 3:8 this. Ro 16:25; Eph 3:3-4,9; Re 10:7 lest. Ro 12:16; Pr 3:5-7; 26:12,16; Isa 5:21 exp: Pr 26:5. blindness. or, hardness. Ro 11:7-8; 2Co 3:14-16 exp: Eph 4:18. until. Ps 22:27; 72:8-14,17; 127:1; Isa 2:1-8; 60; 66:18-23; Mic 4:1-2; Zec 8:20-23; 14:9-21; Lu 21:24; Re 7:9; 11:15; 20:2-4 General references. exp: De 32:28; Isa 65:8; Jer 31:17; Eze 36:24; Ro 1:22.'.

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C11-S30 (Verse 26-27) What will happen after the fulness of the Gentiles be come in.

Equivalent Section: Israel shall be saved.

And so all Israel shall be saved :.

Equivalent Section: the Deliverer...shall turn away ungodliness from Jacob.

as it is written,
There shall come out of Sion the Deliverer,
and shall turn away ungodliness from Jacob:.

Equivalent Section: God will take away their sins when the Deliverer...shall turn away ungodliness from Jacob.

For this is my covenant unto them,
when I shall take away their sins..

This sentence is quoting Isaiah 59:20 combined with the truth of Psalms 65:3. This truth, that God shall take away their sins we see indicated in several places such as Exodus 6:4-7 where God led them out of Egypt (a type of the world) and God told them what to do that, if they had obeyed, would cause them to stop sinning. However, I have not found a place where the Old Testament literally ties God's covenant to His taking away their sins. Thus, the jews were not saved because they were born Jews and the nation had a covenant with God. No, God did take away their sins because they had a personal relationship with God. And, we see that the salvation told about in this sentence matches what we find all throughout the Bible.

The things that this sentence is talking about will happen with the return of the Lord Jesus Christ to end the Great Tribulation. This place in Romans, and other places in the Bible, say that all Jews living on the Earth at that time will accept Him as their Messiah and so all Israel shall be saved. We find prophecies of this event in (Psalms 14:7; Psalms 106:47; Isaiah 11:11-16; Isaiah 45:17; Isaiah 45:23-25; Isaiah 54:6-10; Isaiah 59:20; Jeremiah 3:17-23; Jeremiah 30:17-22; Jeremiah 31:31-37; Jeremiah 32:37-41; Jeremiah 33:24-26; Ezekiel 34:22-31; Ezekiel 37:21-28; Ezekiel 39:25-29; Ezekiel 40-48; Hosea 3:5; Joel 3:16-21; Amos 9:14-15; Micah 7:15-20; Zephaniah 3:12-20; Zechariah 10:6-12) and probably many other places that I have not listed here.

Our sentence has a promise that was given only to Israel. The Church did not replace Israel but has separate promises based upon a separate relationship with God. In addition, since this promise has not been fulfilled yet, we can know that God is not done with Israel. And, while this promise is not to us, we can know the character of God based upon His treatment of Israel in spite of all of their sin. Therefore, we can rely upon God's character to keep His promises to us. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

This sentence is a single sentence that has three Equivalent Sections which tell us about true Biblical salvation. We have already seen in this chapter that Paul uses 'Parallel logic' to tell us how our results will parallel the results of the Jews if we do the same thing as they are told to do. In our First Equivalent Section we are told Israel shall be saved. That word shall means 'it absolutely, positively will happen because God said so and NO ONE can stop God from doing what He said He will do'. Some people get all hung up over that word all. As we have seen all throughout the Bible, God lets devil led men kill His people who will not accept Him and His way but God keeps a remnant alive. The remnant are willing to accept God and God's way and that is all of Israel that will be left alive. So yes, all Israel shall be saved.

Returning to our sentence, we see that the Second Equivalent Section tells us that God's salvation happens when the Deliverer...shall turn away ungodliness. Since Deliverer is capitalized, we know that this is the formal name of a person. Since He shall come out of Sion we know that this Deliverer is the Lord Jesus Christ. We also see that He delivers / saves by turning away ungodliness, which means that saved people do not do ungodliness.

In our third Equivalent Section we see that this delivery / salvation happens when I shall take away their sins. Once more we see that word shall and we see that it is God (I / Deliverer) Who does the work of take away their sins and we see that this is part of God's covenant unto them. All of God's covenants require men to put their faith in Him.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Deliverer.

Please see the note for Romans 4:5 to find links to every place where the Bible uses forms of the word ungodly . The functional definition of the word ungodly is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. In addition, please see the note for 2Peter 2:9-LJC about the word ungodly . Further, please see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word Godly.

Please see the note for Hebrews 11:9 about Jacob. The functional definition is: 'The son and heir of Isaac. Jacob is used in the Bible when he was acting in the flesh. Israel is used in the Bible when he was following God's Holy Spirit'.

Please see the note for Galatians C3-S19 about the word covenant. The functional definition is: 'a spiritual contract that is enfoecrd by God's court'. Please also see the note for Romans C1S16 about the phrase covenant breakers.

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please note that this designation applies to saved as well as to lost. As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. Please see the note for Romans 7:20 which has links to every verse, in Romans, which uses any form of the word sin along with the Webster's 1828 definition and a shorter definition. When the Deliverer...shall turn away ungodliness, God's people 'stop their sinning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Isa 11:11-16; 45:17; 54:6-10; Jer 3:17-23; 30:17-22; 31:31-37; 32:37-41; 33:24-26; Eze 34:22-31; 37:21-28; 39:25-29; 40-48; Ho 3:5; Joe 3:16-21; Am 9:14-15; Mic 7:15-20; Zep 3:12-20; Zec 10:6-12 there. Ps 14:7; 106:47; Isa 59:20 and shall. Mt 1:21; Ac 3:26; Tit 2:14 General references. exp: De 30:8; Isa 17:6; 65:8; Jer 31:17; Eze 36:24; Mic 7:20.
this. Isa 55:3; 59:21; Jer 31:31-34; 32:38-40; Heb 8:8-12; 10:16 when. Isa 27:9; 43:25; Jer 50:20; Eze 36:25-29; Ho 14:2; Joh 1:29 exp: 2Co 3:16. General references. exp: De 30:8; Mic 7:20; Heb 8:12; 10:16.'.

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C11-S31 (Verse 28) We have a variable relationship with the Jews based upon the subject.

Equivalent Section: the Jews are enemies over the gospel.

As concerning the gospel,
they are enemies for your sakes:.

Equivalent Section: the Jews are beloved because of election.

but as touching the election,
they are beloved for the fathers' sakes..

This sentence applies a Biblical principal that God applies in several circumstances. While it applies about election, it also applies to marriage. While most people don't understand how this principal applies to marriage, using marriage actually makes this principal easier to understand. When two saved people get married they sign a marriage contract that is enforced by man's laws and they swear an oath before God, which is a covenant (spiritual contract) enforced by God's law. It is God's Law that requires 'until death do we part' and, according to the Bible, there is a difference between being divorced and being divorced and available for remarriage. Men's law may say that the marriage is over, but that does not mean that God's Law agrees. When Hosea was divorced from Gomer he didn't seek another wife but cut her off from all of his provision. Hosea 1:2 tells us that Hosea was to take a wife that illustrated how Israel was dealing with God. Israel is called the wife of God. Just as Hosea cut off Gomer during their divorce, so also does Isaiah 50:1 and Jeremiah 3:8 warns that God would divorce Israel. God has cut off Israel from His blessings in this Earth during the time of the Gentiles, but spiritually Israel is still God's wife.

That is what this verse means when it says but as touching the election, they are beloved for the fathers' sakes. Election is a position we receive spiritually. But because Israel refused to do the job as God's wife (As concerning the gospel), God divorced them (Isaiah 50:1 and Jeremiah 3:8). Like many divorced woman, the Jews are jealous of the 'new woman' in God's life (Romans 10:19; 11:11). Instead of 'making up' with God, they attack the 'new woman' (they are enemies for your sakes). This is what we also see with people who are 'positionally saved' but refuse to act like they are 'actually saved'. They become jealous and attack the doctrine of those who say we need to live a life which shows that we are 'actually saved'. Those who are relying upon being 'positionally saved' try to 'spiritualize' actual blessings because they don't have them. They also accuse those who have an 'actual salvation' of being 'legalists' when they say that your life has to match your mouth or you prove yourself to be a liar.

Please see the notes for Romans 1:3 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition is: 'A foe; an adversary'.

Please see the note for Colossians C2S11 about the word touch. The functional definition is: 'To come in contact with'.

Please also see the note for Romans 15:30-32 which is the only other place in Romans where any form of the word sake is used. The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'. Please also see the notes for 1Corinthians C9S16 and 2Corinthians 2:10-11 about this word. Please also see the note for Philippians 1:29-30 about the phrase sake, for His. Please also see the note for 2Corinthians 4:8-10 about the word forsake.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are enemies. Ro 11:11,30; Mt 21:43; Ac 13:45-46; 14:2; 18:6; 1Th 2:15-16 but. Ro 11:7; Isa 41:8-9 are beloved. Ge 26:4; 28:14; Le 26:40-42; De 4:31; 7:7-8; 8:18; 9:5; 10:15; Ps 105:8-11; Jer 31:3; Mic 7:20; Lu 1:54,68-75 General references. exp: Mic 7:20; Lu 1:55.'.

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C11-S32 (Verse 29) For the gifts and calling of God are without repentance.

This sentence is often preached, and believed, in a way that is different from the truth found within the context. This sentence starts with For (Here's why) and gives the reason for what was said in 11:28. Since many people misunderstand that sentence, they also misunderstand this sentence which gives the reason for that sentence. Just as the Jews stayed God's people spiritually while losing the blessings in this present world, so also will someone keep the gifts and calling of God spiritually even while they loose the blessings in this world.

Many people don't understand this and think that they lost the gifts and calling of God simply because they lost the Earthly blessings. Thus, a man who was a pastor and ends up divorced still has God's calling to preach even though he can no longer keep the office of pastor. In the context of this chapter, Paul is using this precept to say that even though God has put aside the Jews on this Earth, they will never stop being His people spiritually. Also, those who teach that the church has replaced the Jews are doctrinally wrong. The Jews are the wife of the Father while the church is the bride of the Son of God (John 3:29; Revelation 21:2, 9; 22:17).

Even though man is required to repent of his sin ('turn from sin and owards God in obedience'), God does not have to repent this way because God does not sin. And, even though God does not repent of things that he does spiritually, God can repent of things that He does in this physical world (Genesis 6:6).

Our sentence has a promise that the gifts and calling of God are without repentance. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, the word repent is preached so often with the wrong definition (people deliberately leave out the requirement to 'turn towards God in obedience'), there is confusion about what the word of God truly says about the word repent. And, we must separate how this promise is applied to spiritual things from how it is applied to things of this world since God treats each of those categories differently.

Forms of the word repent occur 112 times in 105 verses of the Bible, 96 times in 60 verses of the New Testament and only these two verses of Romans. The actual word repentance only occur in one verse of the Old Testament and in 25 verses of the New Testament. The Biblical definition of repentance is 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Hosea 13:14 says that God will not let death repent but will utterly destroy it.
Matthew 3:8 says Bring forth therefore fruits meet for repentance:. This verse tells us the same thing as Luke 3:8. These verses tell us that true repentance must produce true spiritual fruit. This is part of the message from John the Baptist. Please see the Study on John the Baptist.
Matthew 3:11 tells us that being baptized...with the Holy Ghost is more than repentance. This is also part of the message from John the Baptist.
Matthew 9:13 tells us the response from Jesus to the Pharisees when He said But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. We have to recognize that we are sinners before God can call (us) to repentance. Please see the note for Matthew 9:13 in the Lord Jesus Christ Study for more details about this section.
Mark 1:4 says, John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. this verse tells the same as Luke 3:3. This is also part of the message from John the Baptist.
Mark 2:17 says, the same thing as Matthew 9:13. Please see the note above. Please also see the note for Mark 2:15 in the Lord Jesus Christ Study for more details about this section.
Luke 3:3 says, And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins. This verse tells the same as Mark 1:4. This is also part of the message from John the Baptist.
Luke 3:8 tells the same as Matthew 3:8. These verses tell us that true repentance must produce true spiritual fruit.
Luke 5:32 tells the same as Matthew 9:13 and Mark 1:4. Please see those notes and the note for Luke 5:31 in the Lord Jesus Christ Study for more details about this section.
Luke 15:7 says, I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. True Biblical repentance brings joy in heaven.
Luke 24:46-77 says, And said unto them, thus, it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. please see those notes and the note for Luke 24:46 in the Lord Jesus Christ Study for more details about this section.
Acts 5:31 says, Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. this was after Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, And laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. those people who truly repent will get the blessing of God as they try to serve Him while the religious people will be denied the same blessings.
Acts 11:18 is part of Peter's answer to the church when they demanded why he took the gospel to the Gentiles. Their response to his answer was When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life. please see those notes and the note for Acts 11:17 in the Lord Jesus Christ Study for more details about this section.
Acts 13:24 is part of the first recorded message by Paul that he gave at Antioch in Pisidia while traveling with Barnabas on their first missionary trip. in this verse we read When John had first preached before his coming the baptism of repentance to all the people of Israel. Paul was telling how John the Baptist preceded Jesus. They would be familiar with the message of John the Baptist. (Please see the Study on John the Baptist.) please see those notes and the note for Acts 13:23 in the Lord Jesus Christ Study for more details about this section.
Acts 19:4 tells about Paul meeting people at Ephesus who were baptized unto John's baptism but had not received the holy Ghost. from this section we learn that true Biblical repentance is not just 'turn from sin' but must also include 'turn to God'. Please see those notes and the note for Acts 19:4 in the Lord Jesus Christ Study for more details about this section.
Acts 20:21 is part of Paul's last message to the elders of the church at Ephesus. Here we read And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. please see those notes and the note for Acts 20:21 in the Lord Jesus Christ Study for more details about this section.
Acts 26:20 is part of Paul's testimony to Agrippa. Here we read Whereupon, of king Agrippa, I was not disobedient unto the heavenly vision: But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. please see those notes and the note for Acts 26:15 in the Lord Jesus Christ Study for more details about this section.
Romans 2:4 tells us that e goodness of God leadeth thee to repentance and warns that our refusal to repent shows that we despisest thou the riches of his (God's ) goodness and forbearance and longsuffering. The note for Romans 2:4 explains how when saved people do that it can lead to the sin unto death. Please see the note for this sentence for more details.
our current sentence matches what Jesus said in Luke 9:61-62. (And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.) please see the note for Luke 9:62 in the Lord Jesus Christ Study for more about these verses in Luke.
2Corinthians 7:9-10 tells us that there are two kinds of repentance and that we want to have the correct one. (For Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.)
2Timothy 2:25 tells us that how we teach the word of God can affect if God peradventure will give them repentance to the acknowledging of the truth. True Biblical repentance always leads to the acknowledging of the truth. Please see the note for this sentence in the Book Study on 2Timothy, and the note this sentence in the Word Study on truth, for more details.
Hebrews 6:1 tells us that repentance is from dead works, and of faith toward God and that repentance is part of the doctrine of Christ. Please see the note for note for this sentence in the Lord Jesus Christ Study for more details.
Hebrews 6:6 warns that if we leave God's truth and shall fall away, (it is impossible) to renew them again unto repentance. Please see the note for note for this sentence in the Lord Jesus Christ Study for more details.
Hebrews 12:17 says, For ye know how that afterward, when he (Esau) would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. We can get to the place where repentance is no longer possible.
2Peter 3:9 tells us 'The Lord keeps His Word and that the lord delays judgment if some might repent'. Please see the note for note for this sentence in the Lord Jesus Christ Study for more details.

Please also see the note for Romans 5:12-18 for an extensive note on how the Bible uses the word gift along with the definition from Webster's 1828 and links to every usage within Romans and a small note on each usage. Please also see the note for 1Corinthians C12S4 about this wird. The functional definition is: 'something given from one person to another without compensation; a donation'.

Please see the note for Romans 1:1 about the word call. Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please above within this note and the note for Romans 2:4 for how the Bible uses the word repentance. That is the only other verse in Romans which uses this word. The functional definition is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Nu 23:19; Ho 13:14; Mal 3:6 exp: Mic 7:20; Lu 1:55.'.

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C11-S33 (Verse 30-31) Second reason the Jews are enemies of the gospel.

Equivalent Section: We were blessed by God's change.

For as ye in times past have not believed God ,
yet have now obtained mercy through their unbelief:.

Equivalent Section: the Jews might obtain mercy like we did.

Even so have these also now not believed,
that through your mercy they also may obtain mercy..

This sentence is a single sentence divided by a colon, which makes the two Sections (verses) equivalent. When we look at 11:31, we see the 'law of sowing and reaping' put into effect. The Jews hid the gospel from the Gentiles and used it to claim religious superiority. In the process, they Sowed unbelief. Therefore, because of the 'law of sowing and reaping', they also reaped unbelief. The equivalent part of that, in the first half of the sentence, is ye in times past have not believed God (because with the gospel hid the Gentiles did not have an option of believing God) yet have now obtained mercy through their unbelief (yet God gave the Gentiles a chance for mercy when God took the gospel from the Jews (through their unbelief) and gave it to the church. God gave the gospel to the church, and gave the Gentiles a chance for mercy that through your mercy they also may obtain mercy. That is, we have salvation and the gospel (because God gave us mercy) and now God wants us to extend God's mercy to other people, including the Jews. God is still offering His mercy to all men. Only instead of going through the Jewish nation, God is going through a Gentile Church.

One of the things we need to keep in mind is that we must be rightly dividing the word of truth. God does not change (Malachi 3:6; Hebrews 13:8). Also, God's pl and do not change but the application of those pl and always allow for changes. Thus, God's plan of salvation is the same for you and for me but His application of that plan in each of our lives was different. That is, your personal experience of salvation is personal, and therefore, different than my personal experience. Likewise, this division between the plan and the application of the plan is used all throughout the Bible, including how God will get His gospel to all men.

Because God gave us a free will, and because the gifts and calling of God are without repentance, God had to allow for the fact that people will use their free will and say 'No!' to God's plan. Unfortunately, many people make the same mistake as the Jews made and think that just because they could stop God from applying His plan through their life, that they could stop God's plan and force God to obey them. God just uses another person to apply His plan. When God rejects us for another, we lose the blessings that God attached to our obedience ('the law of sowing and reaping'). Therefore, the best thing anyone can do is agree with Solomon: Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. (Ecclesiastes 12:13).

Webster's 1828 dictionary defines obtained as 'pp. Gained; procured; acquired.' .Forms of the word obtain occur in Genesis 16:2; Nehemiah 13:6; Esther 2:9, 15, 17; Esther 5:2; Proverbs 8:35; Proverbs 12:2; Proverbs 18:22; Isaiah 35:10; Isaiah 51:11; Daniel 11:21; Hosea 2:23; Matthew 5:7; Luke 20:35; Acts 1:17; Acts 22:28; Acts 26:22; Acts 27:13; Romans 11:7, our current sentence; 1Corinthians 7:25; 1Corinthians 9:24, 25; Ephesians 1:11; 1Thessalonians 5:9; 2Thessalonians 2:14; 1Timothy 1:13, 16; 2Timothy 2:10; Hebrews 1:4; Hebrews 4:16; Hebrews 6:15; Hebrews 8:6; Hebrews 9:12; Hebrews 11:2, 4, 33, 35, 39; James 4:2; 1Peter 2:10; 2Peter 1:1. Three of these verses are here in Romans: in 11:7; this sentence and the next sentence. Webster's 1828 dictionary defines this word as: 'Gained; procured; acquired'.

Please see the note for 9:14 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. In Chapter 9 we learn that God decides when He will give mercy and to whom He extends it to and he doesn't even want to hear our opinion. In Chapter 11 we read that how God provides salvation is through His mercy. In Chapter 12 we are told how to extend mercy to others. In Chapter 15 we are told to glorify God for his mercy. Please also see the note for Colossians C3S8 about this word. Please also see the notes for Romans 14:8-LJC; 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as ye. 1Co 6:9-11; Eph 2:1-2,12-13,19-21; Col 3:7; Tit 3:3-7 believed. or, obeyed. obtained. Ro 11:31; 1Co 7:25; 2Co 4:1; 1Ti 1:18; 1Pe 2:10 through. Ro 11:11-19 General references. exp: Mic 7:20; Ro 11:24.
believed. or, obeyed. Ro 10:16; 11:15,25 General references. exp: Isa 55:9; Mic 7:20.'.

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C11-S34 (Verse 32) third reason the Jews are enemies of the gospel.

For God hath concluded them all in unbelief
that he might have mercy upon all..

This sentence gives the final reason (For),in this chapter, why God did all that He did when He gave the gospel to the Gentiles. We have seen this same type of reasoning in other places of the Bible such as:

John 1:7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
John 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
Romans 3:9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;.
Romans 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:.
Galatians 3:22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
1Timothy 2:4-6 Who will have all men to be saved, and to come unto the knowledge of the truth. forthere is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.

The Jews were given the Gospel of the Kingdom and were supposed to use it to reach all men. Instead, they used it to exclude non-Jews (where we get the term Gentiles) and to look down their noses at other men. Thus, we see in this sentence that failure to take the gospel to others is a form of unbelief. If we really believed God, we would believe the many places that tell us that God blesses the obedient and punishes the disobedient.

We are given a very clear command to Go ye therefore...teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world, (Matthew 28:18-20; Mark 16:15-16; Acts 1:8). That command includes teaching them to observe all things whatsoever I have commanded you. No one can teach others to obey (observe) what they themselves disobey. In addition, the promise (lo, I am with you alway, even unto the end of the world) is added (and) to the command. As we have seen many places, including many within this epistle, if we don't obey the command we don't get the blessing that is the result of the command. If we claim to believe God, and therefore claim to believe that the blessing comes only after (added unto) obedience, but refuse to obey, we prove ourselves to be liars and prove that we are truly in unbelief.

This chapter shows this truth in detail. While it uses the Jews as the example, it very clearly is written as a warning to us and tells us 'Don't do this!!'.

Our sentence has a promise that all people can receive God's mercy. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon people coming to God God's way. As our entire chapter makes clear, the Jews tried to come through religion and were rejected by God. As the word of God makes clear in many places, men have tried many different ways to come to God and all ways that are different from God's way fail. Clearly, everyone must come to God God's way.

We find forms of the word conclude in: Acts 21:25; Romans 3:28; Romans 11:32; Galatians 3:22. The functional definition for this word is: 'To close an argument by inferring'.

Please also see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ro 3:9,22; Ga 3:22 concluded them all. or, shut them all up together. Joh 1:7; 12:32; 1Ti 2:4-6 General references. exp: Isa 55:9.'.

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C11-S35 (Verse 33) O the depth of the riches both of the wisdom and knowledge of God !

from this sentence through the end of the chapter is Paul's expression of worship to God for all that God has done to provide for the salvation of both the Jews and the Gentiles.

The word depth is defined by Webster's 1828 dictionary as 'n. 1. Deepness; the distance or measure of a thing from the surface to the bottom, or to the extreme part downwards or inwards. the depth of a river may be ten feet. the depth of the ocean is unfathomable. the depth of a wound may be an inch. In a vertical direction, depth is opposed to height. 2. A deep place. 3. the sea, the ocean. The depth closed me round about. Jonah 2. 4. the abyss; a gulf of infinite profundity. When he set a compass on the face of the depth. Prov. 8. 5. the middle or eighth of a season, as the depth of winter; or the middle, the darkest or stillest part, as the depth of night; or the inner part, a part remote from the border, as the depth of a wood or forest. 6. Abstruseness; obscurity; that which is not easily explored; as the depth of a science. 7. Unsearchableness; infinity. O the depth of the riches both of the wisdom and knowledge of God. Rom 11. 8. the breadth and depth of the love of Christ, are its vast extent. 9. Profoundness; extent of penetration, or of the capacity of penetrating; as depth of understanding; depth of skill. 10. the depth of a squadron or battalion, is the number of men in a file, which forms the extent from the front to the rear; as a depth of three men or six men. 11. Depth of a sail, the extent of the square sails from the head-rope to the foot-rope, or the length of the after-leech of a stay-sail or boom-sail'. It is used in:

Exodus 15:5 is part of the song sung by Moses and the children of Israel after crossing the Red Sea in a land bridge where they have found chariot wheels from the Egyptians. On the other side of that bridge, within the Red Sea, is supposedly a depth of several thousand feet.
Exodus 15:8 is part of the same song by Moses and the children of Israel. It sounds like God froze the lowest water, which is certainly possible.
Deuteronomy 8:7 says, For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills. Israel was a desert land while the Jews were not in it. It now grows crops by the Jews pumping up water from deep underground lakes.
Job 28:14 says, that wisdom is not found in the depths or other places in this world. Wisdom is not found in God.
Job 38:16 is part of the answer from the Lord to Job. Here the Lord asks Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?.
Psalms 33:7 is a Psalm of praise for the things that God has done. It includes a reminder of what God did to the sea when the children of Israel crossed the Red Sea. This verse says He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
Psalms 68:22-23 is a promise from God to restore His people after punishing them. This verse says The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea: that thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.
Psalms 71:20 is a praise of God for applying the prior verse on a personal level. This verse says He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
Psalms 77:16 tells us that all of creation has enough sense to fear God even though man does not. This verse says The waters saw thee, of God, the waters saw thee; they were afraid: the depths also were troubled.
Psalms 78:15 is a Psalm of praise to God which remembers God giving the children of Israel water in the desert. It says He clave the rocks in the wilderness, and gave them drink as out of the great depths.
Psalms 106:9 confesses Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea...He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
Psalms 107:26 : Psalm 107 keeps repeating Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! It then mentions all of the times that men should praise God instead of fearing the things of this world, including our current verse which says They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.
Psalms 130:1 says, A Song of degrees. Out of the depths have I cried unto thee, of LORD. Here the psalmist was in the same position as mentioned in the prior verse but the psalmist reacted properly.
Proverbs 3:20 tells us that God has the power to create all and the power to destroy all. Not even being in the depths will keep someone from the judgment of God.
Proverbs 8:24 tells us that wisdom existed before any of the world was created, including the depths.
27 tells us that God used wisdom when He created everything, including the depths.
Proverbs 9:18 tell us that seeking the pleasures of this world with a foolish woman will lead us to the depths of hell.
Proverbs 25:3 says, The heaven for height, and the earth for depth, and the heart of kings is unsearchable.
Isaiah 7:11 tells us that God challenged the king to ask for any sign anywhere, even in the depth, or in the height above. The king would not name a sign so God promised Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isaiah 51:10 is part of a praise which recognizes that the lord created the depths. The farthest reach of creation was created by God.
Ezekiel 27:34 is a prophecy against Tyrus. Our verse says In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall.
Jonah 2:5 says, Jonah 2:5 the waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head.
Micah 7:18-19 is a praise of God which says Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
Matthew 18:6 says, But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
Mark 4:5 is part of the Parable of the Sower. Mark 4:5-6 says And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: But when the sun was up, it was scorched; and because it had no root, it withered away.
Romans8:39 says, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. please see that note for more details.
Our current sentence is explained below.
Ephesians 3:18 is part of a larger sentence which is a prayer that we would be able to comprehend, in every direction, the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Please see that note for more details.
Revelation 2:24 tells us that avoiding the depths of Satan and his doctrine will get us protection from our Lord.

Depth is one of the dimensions that we use to measure our physical world (height, depth, width and time). We see repeatedly that no matter how far we go in any measurement of this physical world, it is not beyond the reach of God and that God has already been there and is there waiting for us. In our current verse we see Paul trying to say that the riches both of the wisdom and knowledge of God are beyond the measurement of anything in this world.

Moving on, we find the word riches is defined by Webster's 1828 dictionary as 'n. this is in the singular number in fact, but treated as the plural. 1. Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors. 2. Splendid sumptuous appearance. The riches of heav'n's pavement, trodden gold. 3. In Scripture, an abundance of spiritual blessings. Luke 16. The riches of God, his fulness of wisdom, power, mercy, grace and glory, Eph. 1, 2; or the abundance supplied by his works. Ps. 104. The riches of Christ, his abundant fulness of spiritual and eternal blessings for men. Eph. 3. The riches of a state or kingdom, consist less in a full treasury than in the productiveness of its soil and manufactures, and in the industry of its inhabitants'. It is used 100 times in 97 verses of the Bible, 26 times in 25 verses of the New Testament and 5 times in 4 verses of Romans. The verses within the New Testament are:

Matthew 13:22 says, He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. this verse and parable warn us that what the world calls riches are things which are deceitful...choke the word, and (we) becometh unfruitful. Two other verses in this list tell us the same thing, making this truth the basis for doctrine.
Mark 4:19 says, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. this verse and parable warn us that what the world calls riches are things which are deceitful...choke the word, and (we) becometh unfruitful. With this being the second place that the Bible tells us this, it is a basis for doctrine.
Mark 10:23 says, And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! this verse warns us that what the world calls riches are things which will keep us from the kingdom of God. Please see the note at the link for this verse for more details. We see the same thing said in Luke 18:24, making this truth the basis of doctrine.
Luke 8:14 says, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. this verse and parable warn us that what the world calls riches are things which are deceitful...choke the word, and (we) becometh unfruitful. With this being the third place that the Bible tells us this, it is even more of a basis for doctrine.
Luke 16:11 says, If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?. This verse tells us that that true riches are spiritual. Please see the note for this verse in the Word Study on Truth for more details.
Luke 18:24 says, And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!. This verse warns us that what the world calls riches are things which will keep us from the kingdom of God. Please see the note at the link for this verse for more details. We see the same thing said in Mark 4:19, making this truth the basis of doctrine.
Romans 2:3-4 says, And thinkest thou this, of man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? When we don't let God's riches change our life and lead us to true repentance, then we are personally (thou) despising...the riches of his (God's ) goodness and forbearance and longsuffering. Please see the note at the link for this verse for more details.
Romans 9:23 is part of a larger sentence which says What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?. This sentence tells us that God's riches of glory lead God to give us mercy and glory. Please see the note at the link for this verse for more details.
Romans 10:12 tells us that God offers His riches to all men the same way and our race, our religion and other human factors make no difference in God's offer.
Romans 11:12 uses riches to teach us that we should not look down on others when what we have was given to us and not something that we earned.
Our current sentence tells us that God's riches include the wisdom and knowledge of God...(and) his judgments.
2Corinthians 8:2 says, How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. this verse tells us that God's riches cause God's people to share what little they have.
Ephesians 1:7 is part of a much larger sentence and tells us that God's riches are in His grace and give us redemption... forgiveness of sins... all wisdom and prudence... made known unto us the mystery of his will... an inheritance...his glory. Please see the note at the link for this verse for more details.
Ephesians 1:18 is part of a much larger sentence and tells us that God's riches are in His glory and give us is the exceeding greatness of his power. Please see the note at the link for this verse for more details.
Ephesians 3:8 says, that the riches of Christ are the fellowship of the mystery...the principalities and powers in heavenly places might be known...the manifold wisdom of God...we have boldness and access with confidence by the faith of him. Please see the note at the link for this verse for more details.
Ephesians 3:16 says, that the riches of (God's ) glory provides strengthened with might by his Spirit in the inner man...That Christ may dwell in your hearts by faith...(we personally may be) rooted and grounded in love...(and) be able to comprehend...the love of Christ, which passeth knowledge. Please see the note at the link for this verse for more details.
Philippians 4:19 says, But my God shall supply all your need according to his riches in glory by Christ Jesus. please see the note at the link for this verse for more details.
Colossians 1:27 is part of a much larger sentence and tells us that God's riches are in His glory which results from His putting Christ in us. Please see the note at the link for this verse for more details.
Colossians 2:1-3 is a prayer by Paul that says For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. please see the note at the link for this verse for more details.
1Timothy 6:17-19 says, Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Here we see that the riches of this world are uncertain and can lead into the sinful attitude of being highminded. They are just one way that we can Lay up in store for (ourselves) a good foundation against the time to come, that (we) may lay hold on eternal life. However, to do that we need to handle the riches of this world according to God's plan.
Hebrews 11:26 tells us that Moses was Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. this verse teaches us that God's riches are greater than all that the world can offer.
James 5:1-2 says, Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. the riches of this world have no value if they are not used for God's service.
Revelation 5:11-12 says, And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. this entire chapter is worship for the Lamb in heaven. Please see the note at the link for this verse for more details.
Revelation 18:17-18 says, For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! God is going to destroy all of the riches of this world, especially those gotten by sin.

Within these verses we see that what the world calls riches are things which are deceitful...choke the word, and (we) becometh unfruitful, will keep us from the kingdom of God and will bring our destruction. We also see that Jesus said that true riches are spiritual. We also see that spiritual riches include God's goodness and forbearance and longsuffering which lead us to true repentance. Spiritual riches bring God glory and lead God to give us mercy and glory. They include the wisdom and knowledge of God...(and) his judgments. They cause God's people to share what little they have. They give us God's grace and forgiveness and kindness and are the essence of our inheritance. They reveal spiritual mysteries and let us know principalities and powers in heavenly places. They are the basis for God to supply all your need according to his riches in glory by Christ Jesus. Christ in us is part of God's riches. They are for us to enjoy today. They are greater than all that the world can offer. (Please see This table for all of the verses within Romans which refer to God.)

Our sentence tells us that all of this is in the wisdom and knowledge of God. The word wisdom is defined by Webster's 1828 dictionary as 'n. s as z. G. See Wise. 1. the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice. If wisdom is to be considered as a faculty of the mind, it is the faculty of discerning or judging what is most just, proper and useful, and if it is to be considered as an acquirement, it is the knowledge and use of what is best, most just, most proper, most conducive to prosperity or happiness. Wisdom in the first sense, or practical wisdom, is nearly synonymous with discretion. I differs somewhat from prudence, in this respect; prudence is the exercise of sound judgment in avoiding evils; wisdom is the exercise of sound judgment either in avoiding evils or attempting good. Prudence then is a species, of which wisdom is the genus. Wisdom gained by experience, is of inestimable value. It is hoped that our rulers will act with dignity and wisdom; that they will yield every thing to reason, and refuse every thing to force. 2. In Scripture, human learning; erudition; knowledge of arts and sciences. Moses was learned in all the wisdom of the Egyptians. Acts 7. 3. Quickness of intellect; readiness of apprehension; dexterity in execution; as the wisdom of Bezaleel and Aholiab. Exodus 31. 4. Natural instinct and sagacity. Job 39. 5. In Scripture theology, wisdom is true religion; godliness; piety; the knowledge and fear of God, and sincere and uniform obedience to his commands. this is the wisdom which is from above. Psalm 90. Job 28. 6. Profitable words or doctrine. Psalm 37. The wisdom of this world, mere human erudition; or the carnal policy of men, their craft and artifices in promoting their temporal interests; called also fleshly wisdom. 1 Corinthians 2. 2 Corinthi and 1. The wisdom of words, artificial or affected eloquence; or learning displayed in teaching. 1 Corinthians 1 and 2'. It is used 234 times in 222 verses of the Bible, 53 times in 50 verses of the New Testament and within Romans, it is used only in this verse. If you really want to know about these riches of God that are available to you within the wisdom of God, you will have to study this word throughout the Bible. In general, I have found that we get spiritual knowledge only through experiencing God working in and through our personal life. Even Jesus had to learn through experience. However, God's wisdom only comes from God, usually requires prayer and fasting and is given for the purpose of God working through our life to minister to others, especially to the saved. This is the main spiritual gift of all truly God called pastors.

Please see above, within this note, about the word depth.

Please see above, within this note, and the note for Colossians 1:21-29 for links from other commentators about the word riches.

Please see above, within this note, the note for 1Corinthians C1S12 about the word wisdom. Please alsosee the note for Romans 16:19 which has links to where this epistle talks about forms of the word wise. Please also see the note for 1Corinthians C1S12 the functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'.

Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know is used. Please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the depth. Ps 107:8-43; Pr 25:3; Eph 3:18 riches. Ro 2:4; 9:23; Eph 1:7; 2:7; 3:8,10,16; Col 1:27; 2:2-3 General references. exp: Job 28:14,23; Ec 7:24; Isa 55:9; Eze 10:10.'.

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C11-S36 (Verse 33) Addition to the prior sentence of praise.

how unsearchable are his judgments,
and his ways past finding out!.

This sentence does not start with a connecting word, such as and, but the context makes it obvious that it is connected to the prior sentence with an implied and. Both of these sentences end with an exclamation mark and both are expressing wonder at the characteristic of God. The prior sentence expressed the depth of the riches both of the wisdom and knowledge of God and this sentence clarifies the importance of that depth when it says how unsearchable are his judgments, and his ways past finding out. The prior note showed every place that the Bible uses depth and some of the places described as depths, such as the lowest parts of the ocean, man can not go and can only partially search it with robots. When we truly search we examine every small part of it using every possible method. However, just like we can not physically go to the depths of the ocean and examine it with our own eyes and see the things that robot sensors might miss, so also can we not go into all that is involved in God's judgments because some of his ways past finding out.

Please see the notes for 2:2 and 3:6 have links to where this epistle and the Bible talks about judging. Please also the note for 3:20 which has links to where this epistle talks about justify. All throughout the Bible we read of people who thought that they had justified themselves and received punishment because they failed to consider part of what God says is involved in true judgment. Think of the people who crucified our Lord or those who killed the prophets and apostles. They were sure that they were justified because they limited their sight to what they wanted to see and ignored the way that they were guilty (John 5:18; John 8:40; John 16:2; Acts 3:15; 1Thessalonians 2:15).

Think of people you have talked to who 'justified' their sin while they rejected God's plan of salvation. I can not count the number of people who I have met while knocking on doors who were obviously living for all of the sin that this world offers but who 'justified' their sin by claiming something like: 'means the man upstairs have everything all worked out. I said that prayer when some soul winner came by 20 years ago. I've got my mansion next door to Peter so I'm cool'. Those are just the people ignoring the most obvious lies in their life. However, the people who are worse are those religious people who live a sincere good life or crucify themselves or do any other religious thing because they think it 'justifies' their sin. However, when we look at Romans 2 and all of the other places that just this epistle explains how the religious man comes short of God's judgment, we must conclude that there are things involved in God's judgment that even the best of us fails to consider.

Go back and read just this chapter from the beginning to the end. Realize that these sentences are expressing wonder at the mystery (11:25) that is revealed within this chapter. Now consider all that Paul says within this chapter and go ask the people you know to explain it in the kind of depth seen in these notes. Many people do not have the ability and training to do this type of analysis. (Yes, I am boasting about what God has done through me. Please see the note for 3:27 for the links to every place in the Bible where forms of boast are used along with a short note about each occurrence. I only explained the revelation, but did not receive it. So there are some people who have done more than I have and some who can not do what God has done through me :-).) the fact is that we can see where some people can understand some things that others can not. From that and from the fact that there are manythings in this world that even the best of us can't understand, we should be able to reason out that the same is true for God's judgments. That is: there are things about God's judgments that even the best of us can't figure out. Look at what our sentence is literally saying. Realize that the mystery of this chapter was not understood even by the best minds before God revealed it to Paul. With that consideration, it should be obvious that there are probably (definitely) other mysteries that God has not yet revealed and that even the best minds in the world can not figure out. That is what this sentence means when it says how unsearchable are his judgments.

The word search is defined by Webster's 1828 as: 'v. t. serch 1. to look over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief'. Forms of the word search occur 89 times in 86 verses of the Bible, 11 times in the New Testament in:

Matthew 2:8 says, And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. this was king Herod who wanted to kill Jesus before He became a threat to Herod. We all know how well that worked out. Our best efforts fall far short of God.
John 5:39 says, Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. this was said by Jesus and a lot could be preached on this section of John. Again, our searching, without the understanding that comes from the Holy Ghost, does not let us find what we think we found.
John 7:52 says, They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. this type of search is incomplete because the result is assumed before starting. It does not allow for the possibility of finding something for the first time.
Acts 17:11 says, These were more noble than those in thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Here is how we are to truly search the scriptures. They found the truth with the help of God. God will help any person who searches with all readiness of mind.
Romans 8:27 says, And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. this is a search done by the Holy Spirit. Nothing is missed. Please see that note for more detail.
our current sentence tells us that God's wisdom, knowledge, judgments and ways past finding out.
1Corinthians 2:10 says, But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. this also tells us that God's Holy Spirit does the search and finds everything. Please see the note for this verse in the Word Study on Spirit.
Ephesians 3:8 says, Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;. This section promises these riches but only to those saved people who are also in Christ. Please see the note for this verse, in the Book Study on Ephesians, for more details.
1Peter 1:10-11 says, Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Here we are told that Old Testament prophets prophesied things that they did not understand and could not understand, even though they searched diligently. They did as they were told even though they did not understand. We can not find out the things of God unless He reveals them to us. Please see the note for this verse, in the Book Study on 1Peter, for more details
Revelation 2:23 says, And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. Not even Satan can hide something from God.

Please notice that the word search only occurs twice in Romans. The word unsearchable occurs in:

Job 5:9 : Which doeth great things and unsearchable; marvellous things without number:
Psalms 145:3 : Great is the LORD, and greatly to be praised; and his greatness is unsearchable.
Proverbs 25:3 : The heaven for height, and the earth for depth, and the heart of kings is unsearchable.
Our current sentence.
Ephesians 3:8 : Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

In addition, to these verses we find the same thing taught many other places within the Bible using different words. One such method of searching is to examine verses which use the words find and out (Numbers 32:23; Judges 14:12; 1Samuel 20:21, 1Samuel 20:36; 2Chronicles 2:14; Job 11:7; Job 37:23; Psalms 21:8; Psalms 132:5; Proverbs 8:12; Ecclesiastes 3:11; Ecclesiastes 7:24; Ecclesiastes 7:27; Ecclesiastes 8:17; Ecclesiastes 12:10). Thus, we can see that this sentence is teaching us an Old Testament truth and could be said to be quoting Proverbs or other Old Testament verses.

Please see above, within this note, about the word search.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The word found is the past-tense form of the word find.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'how. Job 5:9; 9:10; 11:7-9; 26:14; 33:13; 37:19,23; Ps 36:6; 40:5; 77:19; 92:5; 97:2; Ec 3:11; Da 4:35 General references. exp: Job 28:14,23; Ec 7:24; Isa 55:9; Eze 10:10.'.

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C11-S37 (Verse 34) For who hath known the mind of the Lord ?

This sentence gives us the reason (For) why Paul said what he did in the prior two sentences. In addition, the next two sentences add other options to this question and then the sentence after that adds another reason with the chapter ending with Amen. Thus, this sentence starts the reasons for the conclusion of the chapter found in the prior two sentences. In order to understand these reasons we need to understand the true Biblical meaning of known and of Lord. Forthat, please see the note for this verse in the Lord Jesus Christ Study. Please also see the note for Romans 10:19 for links to every place in Romans where forms of the word know are used.

The phrase the mind of the Lord means: 'how God thinks legally and how God rules'. The Jews had many legal experts but they still misunderstood the Mosaic Law. And, it was just a small part of all that is in God's law. For example, Exodus 20:13 and Deuteronomy 5:17 say: Thou shalt not kill. Many religions tell us that the commandment means: 'you should not commit murder'. But, 1John 3:15 says: Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. And, in Matthew 5:21-22 we read that Jesus said: Ye have heard that it was said by them of old time, thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, thou fool, shall be in danger of hell fire. therefore, how God thinks about this law, and all of God's laws, is totally different than how men, even legal experts, think about God's laws. Further, our prior sentence said: how unsearchable are his judgments, and his ways past finding out!. Thus, when we take into consideration all relevant context we must conclude that Paul writes this question to make us realize that no man nor any group of men can ever figure out 'how God thinks legally and how God rules'. Therefore, we must accept what God wrote in the word of God, even when we don't understand it, because God understands things which are beyond our understanding.

This sentence is a quote of Isaiah 40:13 and it uses Lord to reference God the Father. That chapter in Isaiah starts out with Isaiah 40:1-2, which says Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins. It ends with Isaiah 40:31 which tells us But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Right after the opening (in Isaiah 40:3) we have a prophecy about John the Baptist who came preaching repent. Then the rest of Isaiah 40 tells us the difference in the judgment that the Lord will give to those who truly repent of their self-righteous religious works and those who insist that the Lord accept what they think is right. In the middle we are told about His power as creator and asked how we think our might or our thoughts can compare to His. Those who truly repent receive Gods message of Comfort ye and they also receive the power to mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. But this is because they wait upon the LORD. This means they wait until their LORD decides to reward them but they also wait upon the LORD in that they serve Him any way that He wants.

Now we return to Romans 11 where Paul is warning us that God cut the Jews out of His vine because they refused to repent and wait upon the LORD. Paul also warns us that while we have been grafted into His vine, He will do the same to us if we also refuse to repent and wait upon the LORD. This also leads directly into Romans 12:1 where we are told I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Romans 12:1 is based directly upon Romans 11 and especially upon this closing in Romans 11:33-36. Romans 11:33 warns us that this entire chapter is about the judgments of the Lord. Our verse warns us that we can not known the mind of the Lord? or who hath been his counsellor? We need to repent from what we think is right and trust and obey what our Lord tells us, which is what this quote is all about. If we truly repent we will wait upon the LORD (trust and obey His orders), and, as a result, we shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. However, if we insist upon trusting out religious self-righteousness doing what our religion says to do, we will be cut out of Gods vine just like the Jews were. This sentence uses Lord for the role that God uses when He provides judgments.

The note, in the Lord Jesus Christ Study, explains how this verse is a quote of Isaiah 40:13 and then explains how the entire chapter in Isaiah is related to this chapter. That is why Paul uses this quote within his summary. This verse uses Lord for the role that God uses when He provides judgments. Our current chapter in Romans is explaining the judgment that God brought upon the Jews when they refused to serve God as lord, and how God will bring the same judgment upon us.

Every place in the Bible where we see know is used it includes, and often emphasizes, the type of knowledge which only comes from experience. Also remember that Isaiah preached before the captivity when the Jews were religious and couldn't imagine anything like the captivity. They had never experienced anything like the captivity, which is why Isaiah said they could not have known the mind of the Lord. Now Paul is warning us that we have never experience anything like the captivity either. Since we have the advantage of reading about it in the Bible and also have the addition of the indwelling Holy Spirit, we would be far more foolish to claim that we know the mind of the Lord and use that to claim that there will be no judgment upon our own sin.

Forms of the word mind occurs 145 times in 139 verses of the Bible, 91 times in 86 verses of the New Testament and, in Romans, in 1:28; 7:23, 25; 8:5, 8:6, 8:7, 27; our current sentence; 12:2, 16; 14:5; 15:6 and 15:15. We find the exact phrase of the mind of the Lord in Leviticus 24:12; our current sentence and 1Corinthians 2:16. In each of these three verses we see that the mind of the Lord is used when there is judgment with Leviticus providing a death sentence for cursing the name of God.

We see mind is used in the Bible for 'the thinking process and conclusion of that process'. We can have a wicked mind. We can have a doubtful mind. We can have a froward mind. We can have a defiled mind. Our mind can cause us to think wicked or evil thoughts, which are different from our mind. Wicked or evil thoughts can come into our mind. Our mind can do wicked works. We can have a reprobate mind. We find that it can cause grief. It can be directed by a desire or sorrow or even vanity. Our mind can cause hope. We can have readiness of mind. We can have humility of mind or humbleness of mind or lowliness of mind. We can have a sound mind. We can have a ready mind. We can have a fervent mind and a willing mind. We can be persuaded in (our) own mind. Our mind can be hardened with pride. We can gird up the loins of (our) mind. We can be in a right mind, or not be in it. It is different than what we do in our heart. It motivates people to action and to work and the strive. It can be willing to obey God and be stayed upon God. Our mind can refuse to be towards another. We can be of one mind with others, which means we share a mind. It can be called up by another or by ourselves given to us by another or removed from everyone's thinking. We can cast in our mind to find an answer. Something can be according to our mind or against it. Our mind can be alienated from others by what happens to us. Our mind can be changed. Our mind can be shaken. When something is out of mind it is not considered. We can utter our mind. All of our mind is revealed to God. We are commanded to love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Notice that each of these three are mentioned separately and none are the same. There is a law of...mind. We can serve with our mind either God or our flesh and earthly things. Our mind can be enmity against God. The Holy Spirit has a mind and the Lord has a mind and Christ has a mind and each of them are not necessarily the same as another of the three. We can renew our mind. We can decide what to mind. Our mind has a spirit. We can Let this mind be in you, which was also in Christ Jesus. We can make our mind subject to God and other powers. God can put His laws into our mind. Our mind can have wisdom or it can refuse wisdom.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 15:8; 36:22; Isa 40:13; Jer 23:18; 1Co 2:16 exp: Job 28:14; Isa 55:9; Jer 18:6; 1Co 13:9; Re 5:3.'.

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C11-S38 (Verse 34) or who hath been his counsellor?

This sentence is connected to the prior by starting with an or. We would normally make these into one sentence but God wanted us to understand that either question could stand on its own to show us how ridiculous religious man is to think he could dictate to God. As mentioned in the note above, that sentence is a quote from Isaiah, which means it is a quote of a warning that God gave to the religious among His people just before He brought the Captivity. So this is really saying 'Here is the consequence of sticking your nose in My business. Are you sure you want to try this?'

The word counseller is used in 2Samuel 15:12; 1Chronicles 26:14; 1Chronicles 27:32-33; 2Chronicles 22:3; Isaiah 3:3; Isaiah 9:6; Isaiah 40:13; Isaiah 41:28; Micah 4:9; Nahum 1:11; Mark 15:43; Luke 23:50 and our current sentence. The word counseller is defined by Webster's 1828 as 'n. 1. Any person who gives advice; but properly one who is authorized by natural relationship, or by birth, office or profession, to advice another in regard to his future conduct and measures. Ahithophel was David's counselor. His mother was his counselor to do wickedly. 2 Chronicles 22. In Great Britain, the peers of the realm are hereditary counselor of the crown. 2. the members of a counsel; one appointed to advice a king or chief magistrate, in regard to the administration of the government. 3. One who is consulted by a client in a law case; one who gives advice in relation to a question of law; one whose profession is to give advice in law, and manage causes for clients. Privy Counselor, a member of a privy counsel'. The International Standard Bible Encyclopedia defines this word as: 'koun'-sel, koun'-seler (sumboulion): Ordinarily found as object of verb "to take" or "to give," expressing, beside the idea of a practical end to be reached, that of consultation and deliberation among those united in a common cause (Mt 12:14; Mr 3:6). A counselor (sumboulos) is a confidential adviser (Ro 11:34); often in the Old Testament (Isa 9:6; Pr 24:6, etc.). Confounded in the King James Version with "councillor" (see above), the latter being an official adviser, which the former does not necessarily mean.'. Please also see the note for John 11:53 about the word counsel. Please see the note for Mark 13:9 about the word council.

The substance of this sentence is also found in Job 15:8; 28:14; 36:22; Isaiah 40:13; 55:9; Jeremiah 18:6; 23:18; 1Corinthians 2:16; 13:9; Revelation 5:3. This sentence could be quoting several of the old Testament verses especially Isaiah 40:13 or Jeremiah 23:18. Basically, this sentence and the prior one only show us how foolish we are.

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C11-S39 (Verse 35) Another equally foolish religious claim.

Or who hath first given to him,
and it shall be recompensed unto him again?.

This sentence, like the prior two, expose foolish religious claims made my men. Everything in this world was made by God and belongs to Him. Thus, any physical things that we can give Him is already owned by Him. As for the non-physical, we can give Him our love and service, but only after He first loved us and gives us His Spirit. That is because we inherited a sinful shellfish spirit at our birth. We are not capable of true selfless service or love before we get saved. Please see Job 35:7; 41:11; Luke 15:31; 17:10; Romans 4:4 and 1Corinthians 4:7 for more verses related to the thought of this sentence.

Please see the note for Romans C11S14 about the word recompence. The functional definition is: ' to compensate; to make return of an equivalent for anything given, done or suffered; as, to recompense a person for services, for fidelity or for sacrifices of time, for loss or damages'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 35:7; 41:11; Mt 20:15; 1Co 4:7 exp: Isa 55:9; Lu 15:31; 17:10; Ro 4:4.'.

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C11-S40 (Verse 36) Why the prior three sentences are foolish religious claims.

Equivalent Section: Why these religious claims are foolish.

For of him,
and through him,
and to him,
are all things:.

Equivalent Section: Proper response to these claims.

to whom be glory for ever..

This entire sentence is telling us about what we get from maintaining our ongoing personal relationship with the Lord. All of the prepositions are used to tell us different things about this relationship. And, people who do not fulfill their personal responsibilities to maintain the relationship do not receive the blessings.

The phrase of him occurs 244 times in the Bible. The phrase of God occurs 989 times in the Bible. Obviously, these are too many occurrences to list here. While the entire Bible could be referenced related to this sentence, we can concentrate on a few verses. In general, please consider Isaiah 55:9. Please also see the Study called Relational Prepositions for how these prepositional words (of, etc) relate to various roles of the Son of God. (Please also see the explanation at the top of the page that is reached By this link.) please also see 1Chronicles 29:11-12; Psalms 33:6; Proverbs 16:4; Daniel 2:20-23; 4:3, 34; Matthew 6:13; Acts 17:25-26, 28; 1Corinthians 8:6; Ephesians 4:6-10; Colossians 1:15-17; Revelation 21:6 for the phrase of him.

Please see the Study called Relational Prepositions for more verses which use the word through with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link. The functional definition is: 'the relationship is a barrier until we enter it on one side and come out on the other side of the relationship in order to receive the blessings'. Simply put: the only way that we get to God the Father or receive any blessings from God the Father is to enter our ongoing personal relationship withe our Lord Jesus Christ and do our part to remain in that relationship until we get to Heaven.

Please see Psalms 29:1-2; 96:7-8; 115:1; Isaiah 42:12; Luke 2:14; 19:38; Romans 16:25-27; Galatians 1:5; Ephesians 3:21; Philippians 4:20; 1Timothy 1:17; 6:16; 2Timothy 4:18; Hebrews 13:21; 1Peter 5:11; 2Peter 3:18; Jude 1:25; Revelation 1:5-6; 4:10-11; 5:12-14; 7:10; 19:1, 6-7 for things which are due to God. Please see the note for Romans 15:17 which has links to where this epistle talks about glory.

Please see the note for Romans 15:17 which has links to where this epistle talks about glory. Please also see the notes for 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of him. 1Ch 29:11-12; Ps 33:6; Pr 16:4; Da 2:20-23; 4:3,34; Mt 6:13; Ac 17:25-26,28; 1Co 8:6; Eph 4:6-10; Col 1:15-17; Re 21:6 to whom. Gr. to him. Ro 16:27; Ps 29:1-2; 96:7-8; 115:1; Isa 42:12; Lu 2:14; 19:38; Ga 1:5; Eph 3:21; Php 4:20; 1Ti 1:17; 6:16; 2Ti 4:18; Heb 13:21; 1Pe 5:11; 2Pe 3:18; Jude 1:25; Re 1:5-6; 4:10-11; 5:12-14; 7:10; 19:1,6-7 General references. exp: Isa 55:9.'.

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C11-S41 (Verse 36) Amen.

This Amen provides the second saying that is needed to let us know that the doctrine of the prior sentence is something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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Romans Chapter 12 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C12-S1 (Verse 1), C12-S2 (Verse 2), C12-S3 (Verse 3), C12-S4 (Verse 4-5), C12-S5 (Verse 6-8), C12-S6 (Verse 9), C12-S7 (Verse 9), C12-S8 (Verse 10-13), C12-S9 (Verse 14), C12-S10 (Verse 15), C12-S11 (Verse 16), C12-S12 (Verse 16), C12-S13 (Verse 16), C12-S14 (Verse 17), C12-S15 (Verse 17), C12-S16 (Verse 18), C12-S17 (Verse 19), C12-S18 (Verse 20), C12-S19 (Verse 21)'.

Our chapter theme is: 'Live Your Faith'.

Up until this point, Paul has been dealing with precepts, abstract reasons and abstract consequences. Many of these consequences we will not see in this life and if we do then they will not be immediate because we are to walk by faith. However, from this point forward Paul is talking about the practical and visible parts of our salvation that is to be seen in our everyday life. Chapter 12 tells us how to deal with others within the church. These are general rules for all to follow. Chapter 13 tells us how to deal with government and Law. These also are general rules for all to follow. Chapter 14 tells us how to deal with religious disputes and those of other churches. These also are general rules for all to follow. Chapter 15 tells us how to deal maintain our personal testimony. Chapter 16 tells how to deal with missionaries and strangers from other lands and has Paul's closing remarks.

This chapter starts out with: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God (Romans 12:1-2). We prove what we claim to believe by the life that we live in front of others. This chapter tells us specific things to do to prove our living sacrifice, which shows what is that good, and acceptable, and perfect, will of God.

In the note for Romans 12:11 within the Lord Jesus Christ Study is an explanation of progressive steps of spiritually maturing that are within this chapter. We are each to go through these steps before we reach the level of service that God wants us to have. Please see that note for more details.

The most used non-prepositional word in this chapter is evil with 5 occurrences. The second most used non-prepositional word in this chapter is God with 4 occurrences and the word count is negligible after that. However, we find several words which are a part of the thinking of our mind. Many people have pointed out that the war with sin starts in our mind and this chapter is the start of Paul's practical instructions on how to live as a Christian. That always starts by getting rid of sin and this chapter teaches us how to change our thinking so that we can stop sinning and start serving God. The chapters before this were general in nature and dealt with a lot of spiritual concepts. in this chapter we start getting specific commands of what to do and to not do.

Below are summaries of each sentence which supports the chapter summary which was just given.

12:1 opens this chapter with I beseech you therefore, brethren. This is a well-known and well preached verse. And, while many good things are preached based upon this verse, the fact is that it is the opening sentence and foundation of this chapter. Therefore, the application of this verse, by Paul, is in the rest of the chapter and the application from others is often not the same as the application from Paul.
- The word: therefore means that what this chapter says is based upon what the prior chapter said. And, the prior chapter told us how God deals with people who believe Him, and come to Him His way, differently from those people who do not. Therefore, this chapter is giving us practical instructions on how to get God's blessings by going to God God's way. In Chapter 11, Paul explains that God cut the Jews out of the vine because they refused to have a spiritual relationship with God which would have included their taking the gospel to all of the world. Instead, they turned the spiritual into religious laws (Romans 7:14) and instead of doing their God given spiritual task, they excluded the world (Gentiles) and looked down their collective noses at all who didn't have their religion. The Jews were sure of their religious superiority with their ceremonies and positional salvation. Paul ends that chapter with a warning that God will also cut us out of the vine if we act like the Jews and get religiously smug and turn the personal relationship (that is true Biblical salvation) into a formalized religion with positional salvation and, especially, if we refuse to take the gospel to the world. In addition, (as explained in the note for 11:34) Paul quotes from Isaiah 40 as part of his conclusion of Romans 11. Isaiah 40 ends with: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. The phrase they that wait upon the LORD is directly tied into 12:1. This isn't just because we owe God service but it is also because God promises the rewards of Isaiah 40:31 to those who serve Him.
- Next, our sentence starts with the phrase I beseech you. Next, the word beseech means: 'beg'. Paul is willing to do whatever it takes to get God's peopleto do what is required for them to Get God's blessings. And, a person who is truly serving God will have the same attitude.
- Next, our sentence gives the word: brethren. Paul is not writing to the lost nor to the carnal but he is writing to those people who are truly trying to serve God.
- Next, our sentence gives the phrase by the mercies of God. The word by means: 'how you get from no blessings to receiving blessings from God'. The word mercies means: 'not getting the punishment that you deserve'. Back in Romans 9:15-16 we were told: For he (God) saith to Moses, I will have mercy on whom I will have mercy. And, that chapter told us how to receive the mercies of God. Therefore, our phrase is telling us to do what that chapter told us to do in order to receive the mercies of God. We not only are to serve but we are to serve the God's (holy, acceptable unto God) way. We are to provide the reasonable service, which is the service that is the only reason that God created the church and gave the gospel to the church (according to chapter 11). That is, we are to take the gospel to the world. In addition, when Paul says by the mercies of God and at the end of chapter 11 we were told that God put the Jews aside and opened to gospel to the Gentiles because God wanted to extend the mercies of God to us and to the entire world through us. If we do not take the gospel to the entire world then we prove that God wasted His effort to cut out the Jews and graft us into His vine. We are to bear the fruit that is God working to produce through our physical lives.
- Next, our sentence gives the phrase that ye present your bodies a living sacrifice, holy, acceptable unto God. This phrase is telling us what to do and how to do it. Of course, this phrase means that we are to physically do to spreading of the gospel while we are in this life. Please see the note for this sentence, in the Book Study, for more details on this phrase.
- Our sentence ends with the phrase which is your reasonable service. A person who is reasonable is 'reason able'. That is: they are able to give a reason why they believe and act like they do and they are able to change their belief and action if a better reason is presented to them. And, Paul gave lots of reasons, in the prior chapter, for us to serve God and there is no greater reason to not serve God since all such reasons only give us things in this world which we will leave behind when we die. Again, please see the note for this sentence, in the Book Study, for more details on this phrase.
12:2 adds to the prior sentence by starting with the word: And. We must do everything that both sentences tell us to do if we want the blessings and the mercies of God.
- The things in this verse are added unto 12:1 because these things are required in order for us to do what is required by 12:1. There have been very many good messages preached from these two sentences that I could never match in this study, but I feel that I must at least provide a surface level look at some of the aspects of these verses.
- Our sentence is divided into two Equivalent Sections by a colon with the Second Equivalent Section starting with the word: but. That makes the two Equivalent Sections exact opposites with the First Equivalent Section telling us what to not do and the Second Equivalent Section telling us what to do.
- Our sentence starts with the phrase And be not conformed to this world. That is: 'Do not let This world tell you what shape your life is to take (conformed)'. This world tells us to spend our life pursuing the things of this world such as money or power or fame or happiness or similar things which we will all leave behind when we leave this world at our own death. That is a wasted life and our phrase tells us to not waste our life.
- The simplest explanation of be not conformed to this world is 'stop your sinning'. There are 203 sentences just in the New Testament that mention world. There are 23 mentions (in 17 verses) of world in 1John but one of the most important for understanding this verse is 1John 2:16 which says For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. If we are to avoid being conformed to the lust of the flesh, and the lust of the eyes, and the pride of life then we must 'stop our sinning'. Further, 'stopping our sinning' is what is required to be holy, acceptable unto God, which 12:1 says, is the way that we are to serve Him. Of course, saying to 'stop your sinning' sounds great but as Paul said in chapter 7, especially 7:18, doing it is a whole lot harder than talking about doing it. Well, the second (equivalent) part of this sentence gives us some practical things to do in order to 'stop our sinning' and any so-called method that does not include the aspects of the second part of this sentence will not work.
- Next, our sentence gives the phrase but be ye transformed by the renewing of your mind. As already written, this phrase starts instructions which are the exact opposite of the prior phrase. Therefore, the phrase the renewing of your mind is telling us to make our mind new by taking on thinking which is the opposite from the way that This world tells us to think. And, as we see later, changing how we think is the first step in changing our lifestyle attitudes and actions.
- Webster's 1828 dictionary defines the word transform as: Changed in form or external appearance; metamorphosed; transmuted; renewed'. The 'form', in this sentence, being how we think. Our life is to have a change that people can see. If we are not willing to have a visible change in our life, then we will not 'stop our sinning'. However, the only change that works is one that is the result (by) of the renewing of your mind. As many have preached, the first step is to change our thinking by making our thinking match the mind of Christ. There is a whole lot of preaching that is supposed to give us the mind of Christ but which does not include the requirement of this verse of letting us prove what is that good, and acceptable, and perfect, will of God. If we can't prove it we won't stick to it and it won't renew our mind. We need to use the spiritual gift of understanding to prove the word of God. The devil uses the word of God and his ministers (2Corinthians 11:12-15) also uses the word of God. The only way to prove what is that good, and acceptable, and perfect, will of God is to not just use the word of God but to use it the way that God tells us to use it.
- We find Paul talking about the mind (just in this epistle) in 1:28; 7:23, 25; 8:5, 7, 27; 11:34; 12:2, 16; 14:5; 15:6, 15. He makes a very definite difference between the reprobate mind / carnal mind and the mind of the Lord. The reader is urged to review the verses mentioned here in order to understand what Paul means by the renewing of your mind in this sentence.
- Next, our sentence gives the phrase that ye may prove. A major source of doctrinal error, and a reason why God allows the world to do a lot which is done, is because God's peoplerefuse to make the distinction between the procedures which prove and those which persuade. For example, abortion is justified because people are persuaded that it is OK. And, God will not first the world to make the distinction between these two procedures until God's peoplemake the distinction for spiritual matters. Again, the note for this sentence, in the Book Study, provides more details on this truth. Please also see the Word Study on Prove.
- Next, our sentence gives the phrase what is that good, and acceptable, and perfect, will of God. Now, there is a famous message which claims that these are three different wills of God. However, the context and the punctuation make it clear that there is only one will of God with three attributes. In addition, our sentence literally tells us that there is only one will of God. The problem is that many people fail to do what this sentence commands because they believe they are doing the good…will of God, and that is sufficient, when they are falling far short of that good, and acceptable, and perfect, will of God. And, they definitely do not prove what God commands them to prove. We can not prove what is that good, and acceptable, and perfect, will of God so long as we are following religious doctrine (like the Jews did). In truth, we need that personal relationship with Jesus Christ (7:25) in order to do this.
Based upon these sentences Paul starts talking about spiritual gifts and how they differ one from another. There are three spiritual gifts that deal with the word of God and they all act differently. The gift of understanding follows the rules of 'pure logic', as has been shown elsewhere, and that is the gift which we are to use when we prove what is that good, and acceptable, and perfect, will of God. When Galileo was alive he used the Scientific Method (which follows the rules of 'pure logic') to prove that the world was a globe that went around the sun. The other so-called scientists and the 'church' used man's wisdom (1Corinthians 2:13) and proved that the world was flat and that the sun went around it. When all else failed, they ended the argument with Galileo by marching him to a gallows and putting a rope around his neck. History has proven them to be fools just like God is going to prove that a lot of what is preached as the that good, and acceptable, and perfect, will of God is foolishness from man's wisdom. This study is an example of using the spiritual gift of understanding when it looks at the complete context and interprets the word of God by sentence structure instead of by verse. Just following these two rules eliminates over 95% of doctrinal error.

As I said, there is much more that could be said about these sentences, but I am going to move on with only this surface-level dealing with the interpretation of this sentence.
12:3 tells us that if we don’t do as commanded then we will be filled with pride and that will result in God resisting us and whatever we ask God to do for.
- Our sentence starts with the word: For. It tells us why we need to do what the two prior sentences commanded us to do.
- Next, our sentence gives the phrase For I say, through the grace given unto me. Here we see that Paul is backing this with his own personal testimony of receiving God's grace. He is not just writing what some religious person said and he is not writing what he believes based upon what he read. He found the promise of God, he obeyed the requirement of God, he received the promise of God's grace, and he is writing based upon a testimony of personal experience.
- Next, our sentence gives the phrase to every man that is among you, not to think of himself more highly than he ought to think. We may have some spiritual gift from God but that does not make us better than others. The basis that God uses for judgment is how much we let God work through that gift to produce spiritual results. God doesn't give us gifts according to something found in us (7:18). Therefore, any help that others get from a gift of God working in us is due to the gift and not because of something in us. therefore, we are God's tools and our being used by God does not make us more highly than being just a tool.
- Next, our sentence gives the phrase but to think soberly. This means have honest and realistic thoughts about yourself and about how valuable you truly are to God and God's work.
- The last phrase, of our sentence, says: according as God hath dealt to every man the measure of faith. Please notice that it is God who hath dealt to every man the measure of faith. Therefore, our level of true Biblical faith is based upon what God gives us and not based upon our own personal value. Our reward is based upon how much we use the faith that God gives us but the faith, itself, comes from God. As we have seen repeatedly in this study, true Biblical faith is a verb of ongoing continuous action. God gives us the ability to act in a certain way (the measure of faith) for His service. It is God Who gives us the ability to act and His spiritual gifts do not give us the right to be proud or 'lord ' over someone who doesn't have our gift of doesn't have it in the same measure as we do. With that in mind, Paul continues, in this chapter, and writes that we need to use God's gifts for the good of His church because God expects a return from His investment as taught by the parable of the talents. the parable of the pounds and many other places in the Bible.
12:4-5 is a single sentence divided into two Equivalent Sections by the colon separating the two verses.
- Our sentence starts with the word: for. It tells us why we need to have the attitude which Paul described in the prior sentence.
- Next, our sentence gives the phrase For as we have many members in one body, and all members have not the same office. The word: office speaks about the position and the job that each has in the church (body of Christ). Paul dealt with this concept, is a different way, in 1Corinthians 12, where he writes: And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. forour comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. Each part of our body has a different purpose from other parts and the only part that can be said to be more important than others is the head. And, Christ is the head.
- Next, our sentence gives the phrase So we, being many, are one body in Christ, and every one members one of another. Try thinking about a bad tooth ache or a broken bone or severe diarrhea. The fact is that when one part of our body hurts, the entire body is affected. That is what Paul means when he writes: and every one members one of another.
- Please see the detail note within this Study and the note within the Lord Jesus Christ Study for more details on this sentence.
12:6-8 is a single sentence that is divided into three Equivalent Sections by two colons and lists several different spiritual gifts divided into three groups that are supposed to provide blessings to the church three different ways.
- Please see the note in the detailed portion of this Study as what this sentence is actually saying is different from what most people think. As often happens, the source of the problem is people not paying attention to the structure of the sentence in spite of the fact that Jesus said one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Matthew 5:18 and Luke 16:17). Of course, jot and tittle refer to punctuation.
- Our sentence starts with the phrase Having then gifts differing according to the grace that is given to us. Please notice that God decides what grace that is given to us. And, as we read in Romans 9 with Jacob and Esau, we have no intrinsic value upon which God bases His choice for which grace we personally receive. Therefore, our value to God is not in what office we receive, nor in which grace we receive, but in how much God can use us where He puts us.
- The rest of our sentence says: whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Now, there is a lot of detail in this sentence and those details are dealt with in the Book Study. However, one of the things to pay attention to is that Paul is naming several spiritual gifts here. And, in context, he is writing that none of these gifts is more important than another gift and that having a particular spiritual gift does not make is more important than another member in the body of Christ. That is what the world thinks and what our sinful flesh wants us to think. But we are clearly told to not think that way.
12:9 starts instructions which go through the end of the chapter and are to be obeyed by everyone regardless of their position in the church. It has two simple sentences which tell us the spirit that should control every action of our life.
- Our first sentence says: Let love be without dissimulation. The word dissimulation means: 'hiding under a false appearance'. We are to have a love, for God's church, which is real. Many people claim that 1Corinthians 13 is the 'love chapter', but that chapter is actually speaking about charity and charity is different from love. The true 'love chapter' is 1John 4.
- Our second sentence says: Abhor that which is evil; cleave to that which is good. It should be obvious, from our sentence, that evil and good are opposites, according the the word of God. People would think that this instruction should be obvious to everyone but there is much evil which is done in the name of God and many excuses for people not cleaving to that which is good.
12:10-13 is a single sentence that gives us specific steps for everyone to do. Where the prior sentence dealt with a general attitude and actions, this sentence deals with more specific attitudes and actions which implement the prior sentence.
- Our sentence starts with the phrase Be kindly affectioned one to another with brotherly love. This is telling us the attitude and related actions which we are to have one to another.
- Next, our sentence gives the phrase in honour preferring one another. Our natural sinful flesh wants to have all, or at least the most, honour.
- Next, our sentence gives the phrase Not slothful in business. Most people consider this command as if it was not in the context where we find it. But the fact is that howe we do business affects the reputation of our church and of all Christians.
- Next, our sentence gives the phrase fervent in spirit. I am working on a Message / Study called Three is not Two. Many people claim that there are two types of people: saved and lost. And, while this is true from a spiritual perspective, it is very hard for us to truly have, and use, the spiritual perspective. The truth is that most of the time, we use the physical perspective which gives us three categories. They are hot, cold, and lukewarm. They are also called Godly, ungodly , and unjust. Our phrase is telling us to be hot and Godly.
- Next, our sentence gives the phrase serving the Lord. This is to be the main focus of all of our life.
- Next, our sentence gives the phrase Rejoicing in hope. As explained elsewhere, hope is an action word like faith. But, where faith is based upon a promise of God, found in the word of God, hope is based upon the person of God. Therefore, this phrase commands us to always be Rejoicing in our ongoing personal relationship with God.
- Next, our sentence gives the phrase patient in tribulation. Easy to preach and hard to do.
- Next, our sentence gives the phrase continuing instant in prayer. How often do we forget to pray 'Lord help' when a problem suddenly appears?
- Next, our sentence gives the phrase Distributing to the necessity of saints. Lots of people who don’t have try to tell those who do have that they should share everything that the Lord gave them, even when the beggar does not have a need and when the beggar is not a true Biblical saint.
- Next, our sentence gives the phrase given to hospitality. 3John deals with this command. Gaius obeyed it while his pastor told him to disobey this command.
- These are commands from our Lord, as explained in the note for this sentence within the Lord Jesus Christ Study.
12:14 has a very clear sentence that is impossible to do without spiritual maturity and the help of the indwelling Holy Spirit. It says: Bless them which persecute you: bless, and curse not. Please see the notes for this sentence, in the Book Study, for more details on this sentence.
12:15 sounds a whole lot easier to do than it really is. We have to feel what others are going through if we are going to Rejoice with them that do rejoice even though we personally feel like cursing and weeping. The same is true about weep with them that weep when what they weep about makes us personally want to rejoice or even when we just aren't personally involved with whatever is going on.
12:16 has three very clear sentences which basically say to not be prejudice and tells us how our thinking is to be if we want to 'Stop Our Sinning' and start serving the Lord. Those who are the worst violators of these commands are usually sure that they are completely innocent.
- Our first sentence says: Be of the same mind one toward another. We naturally think better of those people whom we agree with and think less of people that we regard as stupid. Thus, our sentence is telling us t6o stop thinking naturally, and to have the mind of Christ (1Corinthians 2::16), especially about other saved people.
- Our second sentence says: Mind not high things, but condescend to men of low estate. The high things are what this world says are important. men of low estate are men whom the world says are poor. James 2:5 says: Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? thus, we are to condescend to men who are rich in faith, and heirs of the kingdom.
- Our third sentence says: Be not wise in your own conceits. Please see the notes for this sentence, in the Book Study, about the word conceit.
12:17 has two sentences that are clear on their surface but which our flesh hates to obey.
- Our first sentence says: Recompense to no man evil for evil. In two more sentences (12:19), Paul gives us the Bible quote and reason why we are to obey this command. Basically, God can hurt others far more that we can and God knows when it is better to give mercy to the other person and give us a greater reward in heaven than what we suffered from that evil. Therefore, we can lose our reward, and even suffer punishment from God, if we disobey this command.
- Our second sentence says: Provide things honest in the sight of all men. This is how we have a true testimony for Christ. He gets the true Christian to trust Him for their needs and to not take advantage of others even when they can.
12:18 says: If it be possible, as much as lieth in you, live peaceably with all men.
- This is a sentence that many people use as an excuse to war with others while claiming that peace is not possible. King David could not live at peace with the enemies of God but he allowed others to attack him personally and even slander his personal name even while he was king. A lot of those people whom we call the enemies of God are in fact the enemies of our flesh and are being used by God to humble us so that he can bless us. Many of us miss the blessings of God because we are making excuses for disobeying this command.
- Please see the note for this sentence, in the Book Study, for many Bible references to peace.
12:19 quotes scripture to tell us how to deal with one of our strongest sinful emotions: wrath.
- Our sentence starts with the phrase Dearly beloved. God uses Paul to remind the saved that they are dearly beloved of God. It does not seem this way when God us letting people hurt and even kill us and our loved ones. But when we don’t understand why God allows us to be hurt, we need to remember this truth about our relationship with God and trust that He will do what is best for our eternal good.
- Next, our sentence gives the phrase avenge not yourselves. This is a command that is easy to preach and hard to do, especially when we find it hard to believe that we are the dearly beloved of God. When God lets other to hurt us, our flesh wants to do the opposite of this command.
- Next, our sentence gives the phrase but rather give place unto wrath. This tells us what to do instead of the prior phrase and the rest of the sentence tells us why.
- The rest of our sentence says: for it is written, Vengeance is mine; I will repay, saith the Lord. As the saying goes: 'This is where the rubber meets the road'. When someone has hurt you and yours, and continues to do so, and is publicly mocking you and daring you to respond, and you can put him in his place, and you know that you can put him in his place, but do not do so because you are trusting God to work, that is when you truly build a testimony of trusting God.
- The note for this sentence, in the Book Study, has lots of links to where the Bible deals with these subjects.
- The note in the detail section has lots of links to where the Bible deals with these subjects and the note in the Lord Jesus Christ Study explains that this is a commandment from our Lord.
12:20 tells us what to do with our wrath It says thou shalt heap coals of fire on his head. However the proper interpretation of this sentence is different than what is often preached.
- Our sentence starts with the word: Therefore. This means that this sentence is a result of the prior sentence where we are told avenge not yourselves.
- Next, our sentence gives the phrase if thine enemy hunger, feed him; if he thirst, give him drink. This is the opposite of what we want to do when God commands us to avenge not yourselves. It is one thing to not get even but another thing to actively help the person who is trying to hurt us.
- Next, our sentence gives the phrase for in so doing thou shalt heap coals of fire on his head. This is preached as if we are dumping live (burning) coals of fire on his head. However, the active verb of this phrase is heap. That is: put the coals of fire on his head into a container that they can use to carry (on their head) to their house and get their own file going after it has gone out. This is the true meaning as understood in the culture where Paul wrote it and as fitting in the context. We are commanded to display God's love and not our own sinful nature. Thereby, we might lead them to true salvation by God.
12:21 summarizes the instructions of this chapter and, especially, the last few sentences. It says Be not overcome of evil, but overcome evil with good..

One outline for this chapter (from Treasure of Scripture Knowledge) is:

12:1-2 : God's mercies must move us to please God.
12:3-5 : No man must think too well of himself.
12:6-8 : but everyone attend on that calling wherein he is placed.
12:9-18 : Love, and many other duties are required of us.
12:19-21 : Revenge is especially forbidden.

C12-S1 (Verse 1) this chapter is the result (therefore) of the prior chapter and all that came before.

I beseech you therefore,
brethren,
by the mercies of God,
that ye present your bodies a living sacrifice,
holy,
acceptable unto God ,
which is your reasonable service..

This sentence opens this chapter with I beseech you therefore, brethren. The therefore means it is based upon all that came before, especially in chapter 11 where Paul explains that God cut the Jews out of the vine because they refused to have a spiritual relationship with God which would have included their taking the gospel to all of the world. Instead, they replaced their personal spiritual relationship with religious laws (Romans 7:14). Instead of doing their God given spiritual task, they excluded the world (Gentiles) and looked down their collective noses at all who didn't have their religion. The Jews were sure of their religious superiority with their ceremonies and positional salvation. As a result, God cut them out of His vine. Paul ends that chapter with a warning that God will also cut us out of the vine if we act like the Jews and get religiously smug and turn our personal relationship (that is true Biblical salvation) into a formalized religion with positional salvation and, especially, if we refuse to take the gospel to the world.

In addition, (as explained in the note for 11:34) Paul quotes from Isaiah 40 as part of his conclusion of Romans 9. Isaiah 40 ends with But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. The wait of this verse in Isaiah is the action verb of a waiter and matches the service of our current sentence in Romans. The they that wait upon the LORD is directly tied into 12:1 which tells us ..that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. This isn't just because we owe God service but it is also because God promises the rewards of Isaiah 40:31 to those who serve Him. Obviously, those people who refuse to serve God as God tells them to serve Him will not get the rewards which are dependent upon that same service.

All of that (and more) is the basis (therefore) for Paul beseeching each and every one of us personally (ye) to present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. We not only are to serve but we are to serve in God's righteous (holy, acceptable unto God) way. We are to provide this reasonable service which is the service that is the only reason that God created the church and gave the gospel to the church (according to chapter 11). That is, our primary service to God is to take the gospel to the world. Of course, present your bodies means that we are to physically do to spreading of the gospel while we are in this life. In addition, when Paul says by the mercies of God and at the end of chapter 11 we were told that God put the Jews aside and opened to gospel to the Gentiles because God wanted to extend the mercies of God to us and to the entire world through us. If we do not take the gospel to the entire world then we prove that God wasted His effort to cut out the Jews and graft us into His vine. We are to bear the fruit that is God working to produce through our physical lives. Of course I could go on but this is supposed to be an interpretation, not a preaching application.

The functional definition, of the word beseech, 'To entreat; to supplicate; to implore; to ask or pray with urgency'. Forms of beseech occur 70 times in 67 verses of the Bible and 33 times in 32 verses of the New Testament. The New Testament verses are:

Matthew 8:5-6 says, And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. this is the account where Jesus said Verily I say unto you, I have not found so great faith, no, not in Israel. Beseeching God is a way of demonstrating true Biblical faith. Please see the note for this verse in the Lord Jesus Christ Study for more details.
Mark 1:40 says, And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. this is the proper attitude we are to have when asking God for anything, especially a miracle. Unfortunately, too many religious people act like God owes them the things that they want. Please see the note for the next verse in the Lord Jesus Christ Study for more details.
Mark 7:32 says, And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. Here we see people beseeching Gold for another person. This is part of our jobs as priests to God.
Luke 7:3 is another version of the store already mentioned for Matthew 8:5-6. The lesson is doubled, and therefore the basis for doctrine. Beseeching God is a way of demonstrating true Biblical faith. Please see the note for this verse in the Lord Jesus Christ Study for more details.
Luke 8:28 tells us that devils beseech God. They know better than to be as foolish as God's people act. Please see the note for this verse in the Lord Jesus Christ Study for more details.
Luke 9:38 tells us about Jesus freeing a boy from a devil after the Mount of Transfiguration. His disciples could not do the same because they had not prayed and fasted. We need to get our heart right if we are to truly Biblically beseech God. Please see the note for Luke 9:41 in the Lord Jesus Christ Study for more details.
Acts 21:39 tells about the end of Paul's active ministry when he was taken in by the Roman soldiers because of'because of the riot at the temple. Paul didn't protest his innocence or demand his rights but beseeched the authority so that he could present God's truth to people who wanted to kill him.
Acts 26:3 tells about when Paul was before king Agrippa. Even though he was a lost worldly king, he had a God given position of authority. Therefore, Paul demonstrated a Christ-like spirit and beseeched him to hear me patiently.
Our current sentence tells us that Paul beseeches us even though he is the person in authority. Even though he could demand our attention, he uses the soft approach to demonstrate a Christ-like spirit and be an example.
Romans 15:30 says, Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;. When we are asking others to pray for God to help us do the ministry that God has given us then we need to beseech the other people for this help. Please see the note in this Study for more details.
Romans 16:17 says, Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. Avoiding doctrinal conflict goes against our fleshly pride and against temptations from the world and devil. We need to have this attitude when we are trying to get people to go against their human nature. Please see the note in this Study for more details.
1Corinthians 1:10 says, Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. in this verse Paul is dealing with the primary sin within this church. Please see Test of Spiritual Maturity. Please also see the note For this verse in the Lord Jesus Christ Study for more details.
1Corinthians 4:16 says, Wherefore I beseech you, be ye followers of me. the Wherefore is based upon the prior verse which tells us For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. please see the note For this verse in the Lord Jesus Christ Study for more details.
1Corinthians 16:15-16 says, I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) that ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. Paul is beseeching them for their own good and for the good of the church and for the glory of God. What he is asking them to do goes against our natural sinful flesh and against what the world tells us to do. That is why he is beseeching them.
2Corinthians 2:8 says, Wherefore I beseech you that ye would confirm your love toward him. After his first letter to this church the people reacted so strongly in a Godly manner that the man causing the name of Christ to be mocked repented. Now Paul is beseeching the church to accept his true repentance. Part of what our flesh tries to get us to do is overdo punishment.
2Corinthians 5:20 says, Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. Most people believe doctrinal error about this verse. Paul is not saying that the saved are ambassadors to the lost but that he, and other Godly preachers, are ambassadors to carnal church members who need to repent and start obeying Christ. Paul is beseeching them because carnal church members can be more touchy than the lost. Please see the note For this verse in the Lord Jesus Christ Study for more details.
2Corinthians 6:1 says, We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. this, obviously, is based upon what came before it in 2Corinthians. Here we see that God works through Paul to beseech the believer to go against their natural sinful flesh and to walk be faith. Even though people are saved, walking be faith. still goes against out nature and refusing to walk be faith is to receive the grace of God in vain. therefore, even God beseeches us to do right so that He can bless us and does not have to punish us.
2Corinthians 10:1-2 says, Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. Once more we see that being in the meekness and gentleness of Christ goes against our flesh and God has Paul beseeching the believer to not walk according to the flesh. Please see the note For this verse in the Lord Jesus Christ Study for more details.
Galatians 4:12-13 says, Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ye know how through infirmity of the flesh I preached the gospel unto you at the first. Once more we see that we do not preach the gospel through the flesh since Paul preached it through infirmity of the flesh. The entire epistle to the Galatians was written because saved people left following Christ to follow fleshly rules of religion. So once more we see God beseeching the believer to walk by faith. Please see the note for these sentences in the Book Study on Galatians.
Ephesians 4:1-3 says, I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. Paul is speaking as directly told to speak by the Lord, but he beseeches us because he personally wants us to avoid judgment that will result from our disobeying commandments that come from our personal Lord. Please see the note for this sentence in the Book Study on Ephesians.
Philippians 4:2 says, I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. in this sentence Paul is trying to get two people to make peace who are fussing at each other, and threatening to destroy the unity of the church. Notice that while he brings in the authority of the Lord, he also beseeches them because making peace goes against our natural sinful flesh. Please see the note For this verse in the Lord Jesus Christ Study for more details.
1Thessalonians 4:1-2 gives the general law from the Lord Jesus. (Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. forye know what commandments we gave you by the Lord Jesus.). This sentence is adding to what Paul has already said in the epistle and he is begging them (we beseech you), not because he has to beg but so that they will be receptive. Often we deliver God's truth in a way that causes people to reject it. This sentence is explained in far more detail within the Lord Jesus Christ Study. Please follow the link to that note.
1Thessalonians 4:10 tells us that in spite of having the best reputation for brotherly love, they need to each personally increase more and more. Paul uses beseech in this sentence because the natural thing is to feel like you have arrived and to stop trying to increase.
1Thessalonians 5:12-13 says, And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves. the natural reaction, which many saved people have, is to assume that God is taking care of all of the needs of Christian leadership and that we don't even owe them thanks or encouragement. The truth is that God does this through people like the church members. This sentence is explained in far more detail within the Lord Jesus Christ Study.
2Thessalonians 2:1-2 says, Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Paul uses beseech here because carnal saved people naturally believe doctrinal error. Please see the notes for this sentence in the Book Study and the Lord Jesus Christ Study.
Philemon 1:8-9 says, Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. this sentence clearly tells us that we beseech others for love's sake. Please see the notes for this sentence in the Book Study and the Lord Jesus Christ Study.
Philemon 1:10 follows the sentence above and gives a very detailed reason why Philemon should change his opinion of Onesimus. Here we have an example of how we beseech someone. Please see the notes for this sentence in the Book Study and the Lord Jesus Christ Study.
Hebrews 13:19 ends the final commands of the author and says that he beseeches them to obey rather than make it an order. He then goes on to offer blessings based upon the assumed obedience. This is an example of proper Christian leadership.
Hebrews 13:22 is almost the last sentence in Hebrews and says And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. While Hebrews does not name the author, the wording of this ending argues strongly that it was written by Paul but that he did not name himself in order to avoid offending the saved Jews who had religious agreement with the Jews who sent him to have his head cut off. Even facing death, Paul gives us an example of avoiding offence, when possible, while still standing for the truth. This letter to the Hebrews definitely gives us the proper religious application of the religious part of the Mosaic Law, which was the source of contention.
1Peter 2:11-12 says, 1 Peter 2:11-12 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. Here we definitely see Peter beseeching us because he is instructing us to abstain from fleshly lusts, which literally goes against our natural sinful flesh. Please see the note for this sentence in the Book Study for 1Peter.
2John 1:5 says, And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. Here John is adding (And) to prior recognition of her having raised children properly because that I found of thy children walking in truth. Our final use of beseech is an example of how to deal with other believers. Please see the note for this sentence in the Book Study for 2John.

Please notice that beseech is only used in 3 verses within Romans. Forthe most part, Paul is instructing believers who are willing to listen and do not need someone to beseech them.

As can be seen in these verses, we are to beseech when we ask something of God or when we are dealing with a God appointed authority or when we are trying to get people to go against their natural sinful flesh. Of particular importance, in relating to our current sentence, are verses like those in 2Corinthinas, Galatians and Ephesians (see above) where we see that God works through Paul to beseech the believer to go against their natural sinful flesh and to walk be faith. In addition, the sentence in Philemon clearly tells us that we beseech others for love's sake. Philemon then goes on to give us an excellent example of how we beseech someone. In addition, Hebrews shows us to beseech our enemies so that any point of contention avoids becoming personal. All of this is telling how we are to do our reasonable service within our bodies.

Forms of the word mercy occur 321 times in 304 verses of the Bible, 65 times in 59 verses of the New Testament and, in Romans in 9:15, 16, 18, 23; 11:30-31; 11:32; our current sentence; 12:8; Romans 15:9. In Romans 9 we learn that God decides when He will give mercy and to whom He extends it to and he doesn't even want to hear our opinion. In Chapter 11 we read that how God provides salvation is through His mercy and that God decides when He will give mercy and to whom He extends it to and he doesn't even want to hear our opinion. In Chapter 12 we are told how to extend mercy to others. In Chapter 15 we are told to glorify God for his mercy. Please also see the note for Colossians C3S8 about this word. Please also see the notes for Romans 14:8-LJC; 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Mercy is in the same verse with God in 68 verses of the Bible and in 18 verses of the New Testament (Luke 1:78; Romans 9:16; Romans 11:30, 11:32; our current sentence; Romans 15:9; 2Corinthians 1:3; Galatians 6:16; Ephesians 2:4; Philippians 2:27; Colossians 3:12; 1Timothy 1:2; 2Timothy 1:2; Titus 1:4; 1Peter 1:3; 1Peter 2:10; 2John 1:3; Jude 1:21).

Mercy is defined by Webster's 1828 as ', n. L. misericordia. 1. that benevolence, mildness or tenderness of heart which disposes a person to overlook injuries, or to treat an offender better than he deserves; the disposition that tempers justice, and induces an injured person to forgive trespasses and injuries, and to forbear punishment, or inflict less than law or justice will warrant. in this sense, there is perhaps no word in our language precisely synonymous with mercy. that which comes nearest to it is grace. It implies benevolence, tenderness, mildness, pity or compassion, and clemency, but exercised only towards offenders. Mercy is a distinguishing attribute of the Supreme Being. The Lord is long-suffering and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty. Num.14. 2. An act or exercise of mercy or favor. It is a mercy that they escaped. I am not worthy of the least of all thy mercies. Gen.32. 3. Pity; compassion manifested towards a person in distress. And he said, he that showed mercy on him. Luke 10. 4. Clemency and bounty. Mercy and truth preserve the king; and his throne is upheld by mercy. Prov 28. 5. Charity, or the duties of charity and benevolence. I will have mercy and not sacrifice. Matt 9. 6. Grace; favor. 1Cor 7. Jude 2. 7. Eternal life, the fruit of mercy. 2Tim 1. 8. Pardon. I cry thee mercy with all my heart. 9. the act of sparing, or the forbearance of a violent act expected. the prisoner cried for mercy. Tobe or to lie at the mercy of, to have no means of self-defense, but to be dependent for safety on the mercy or compassion of another, or in the power of that which is irresistible; as, to be at the mercy of a foe, or of the waves'.

In our current sentence we see that Paul is begging (beseech) us, as brethren and according to the way (by) of the mercies of God. This is a direct reference to the prior chapter where Paul taught is about the mercies of God. In addition, the parable of Matthew 18:23-35 makes it clear that if we do not extend mercy to others after we have received the mercies of God, then we are liable to lose the mercies of God. This is also the message of the prior chapter, which Paul refers to be starting this sentence with therefore.

We find the word sacrifice is used 218 times in 205 verses of the Bible and 24 times in 23 verses of the new Testament but only this once in Romans. Since most sacrifices require a death, the real meaning in this sentence requires the qualifier of a living sacrifice. God is the true source of all life and each of these sentences use life to tell us that we need to be more like God. Forms of the word dead occur 64 times in 51 verses of Romans. Forms of the word life occur 50 times in 43 verses of Romans. Obviously, these two opposing subjects are covered quite a bit within this epistle. However, if we concentrate on the teaching of these words within chapters 5, 6 and 7; we can determine that what Paul is talking about here giving up control of our life (being dead) and letting God's life control what we do in our bodies.

Acceptable is defined by Webster's 1828 as 'a. 1. that may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present. 2. Agreeable or pleasing in person; as, a man makes himself acceptable by his services or civilities.' forms of this word occur 87 times in 86 verses of the Bible, 28 times in 27 verses of the New Testament and, in Romans, in our current sentence; the next sentence; 14:18; 15:16, 31. The next sentence is added to this one by starting with an And. It talks about that good, and acceptable, and perfect, will of God. This we find acceptable is used twice in these connected sentences, which is the basis for doctrine. While more is presented in the next sentence, what we find in this sentence is that the therefore (of this sentence) attaches the acceptable to the prior chapters where we were warned: Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. (11:22). Therefore, anything less that personally (ye) presenting our bodies a living sacrifice to God carries a severe consequence while obeying carries a good consequence.

That leaves the phrase reasonable service as the only part of this sentence not covered in detail. Forms of the word serve occur 1651 times in the Bible. Forms of the word reason occur 71 times in the Bible and 38 times in the New Testament. This sentence and one in Acts are the only places in the Bible where forms of these words are both used within the same sentence. Therefore, the amount of related verses is too many for this note. I will leave the preaching of that phrase to the many preachers who have, and will, preach about it.

Please see above, within this note, for the word beseech. The functional definition for this word is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see above, within this note, for the word mercy.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent. Being before the face or near; being in company'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 . Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The functional definition is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'. Since our sentence uses the phrase sacrifice, this matches the doctrine found earlier within this epistle where we were told to die to self and the desires of the flesh.

Please see above, within this note, for the word acceptable.

Please see the note for 2Corinthians 3:10 about the word reason. The functional definition is: 'The cause, ground, principle or motive of anything said or done; that which supports or justifies a determination, plan or measure'.

Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for 2Timothy C1-S2 about this word. Please also see the note for Philippians 2:17 about the word service. Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with the definition and a short note for each verse. Servant is dealt with separately from serve because one is the action verb and the other is the person who does the action. Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'beseech. Ro 15:30; 1Co 1:10; 2Co 5:20; 6:1; 10:1; Eph 4:1; 1Th 4:1,10; 5:12; Heb 13:22 by the. Ro 2:4; 9:23; 11:30-31; Ps 116:12; Lu 7:47; 2Co 4:1; 5:14-15; Eph 2:4-10; Php 2:1-5; Tit 3:4-8; 1Pe 2:10-12 that ye. Ro 6:13,16,19; Ps 50:13-14; 1Co 6:13-20; Php 1:20; Heb 10:22 a living. Ps 69:30-31; Ho 14:2; 1Co 5:7-8; 2Co 4:16; Php 2:17; Heb 10:20-22; 13:15-16; 1Pe 2:5 acceptable. Ro 12:2; 15:16; Ps 19:14; Isa 56:7; Jer 6:20; Eph 5:10; Php 4:18; 1Ti 2:3; 5:4; 1Pe 2:5,20 General references. exp: Le 14:14; 16:7; Nu 7:21; 29:17; Ps 116:12.'.

Home Start of Page Start of Chapter

C12-S2 (Verse 2) Addition to personally presenting our bodies a living sacrifice.

Equivalent Section: 'Stop your Sinning!'.

And be not conformed to this world:.

Equivalent Section: Let God transform you personally through the renewing of your mind.

but be ye transformed by the renewing of your mind,
that ye may prove what is that good,
and acceptable,
and perfect,
will of God..

This sentence starts with And, which means it is added unto 12:1. In addition, it is divided into two Equivalent Sections by a colon. The First Equivalent Section tells us be not conformed to this world. The Second Equivalent Section tells us how to be not conformed to this world when it says but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Of course, being conformed is the opposite of prove because the two Equivalent Sections are separated by a colon and a but. That means that when we are conformed to this world we are not having our mind renewed and are not proving what is that good, and acceptable, and perfect, will of God.

In addition, the next two sentences starts with For, which means they are giving two reasons why Paul said what he did in these joined first two sentences. Our sentence after that starts with Having then and tells us the basis (what we already have) for the commandments of the first two sentences and the two reasons which are the basis of all that is said in this chapter. Where the first sentence started with therefore and said that the spiritual reasons presented in the prior chapters are the spiritual reasons for these commands, our fifth sentence (12:6-8) tells us about the gifts that God gave to each of us in order to enable us to obey His plan for our personal life. The rest of this chapter is giving us detailed instructions on how to use these gifts in order to obey the commands and reasons presented in the start of this chapter.

We find Paul talking about the mind (just in this epistle) in 1:28; 7:23, 25; 8:5, 7, 27; 11:34; 12:2, 16; 14:5; 15:6, 15. He makes a very definite difference between the reprobate / carnal mind and the mind of the Lord which is part of the summary of chapter 11 which 12:1-2 (therefore) is based upon. The reader is urged to review the verses mentioned here in order to understand what Paul means by the renewing of your mind in this verse. We can not prove what is that good, and acceptable, and perfect, will of God so long as we are following religious doctrine (like the Jews did) but we need that personal relationship with Jesus Christ (7:25) in order to do this.

The things in this verse are added unto 12:1 because these things are required in order for us to do what is required by 12:1. There have been very many good messages preached from these two verses that I could never match in this study, but I feel that I must at least provide a surface level look at some of the aspects of these verses.

The simplest explanation of be not conformed to this world is 'Stop your Sinning!' there are 203 verses just in the New Testament that mention world. There are 23 mentions (in 17 verses) of world in 1John but one of the most important for understanding this verse is 1John 2:16 which says For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. If we are to avoid being conformed to the lust of the flesh, and the lust of the eyes, and the pride of life that pretty much means that we 'Stop our Sinning!' Further, 'stopping our sinning' is what is required to be holy, acceptable unto God, which 12:1 says, is the way that we are to serve Him. (Please see the note above for links to verses in Romans which use the word acceptable along with the definition from Webster's 1828 .) Of course, saying to 'stop your sinning' sounds great but as Paul said in chapter 7, especially 7:18, how to perform that which is good I find not. Well, the Second Equivalent Section of this sentence gives us some practical things to do in order to 'stop our sinning' and any so-called method that does not include the aspects of the Second Equivalent Section of this sentence will not work. Each and every one of us personally (ye) must be transformed by the renewing of our mind.

First we are to be transformed, which Webster's 1828 dictionary defines as Changed in form or external appearance; metamorphosed; transmuted; renewed'. Our life is to have a change that people can see. If we are not willing to have a visible change in our life, then we will not 'stop our sinning'. However, the only change that works is one that is the result (by) of the renewing of your mind. As many have preached, the first step is to change our thinking by making our thinking match the mind of Christ. There is a whole lot of preaching that is supposed to give us the mind of Christ but which does not include the requirement of this verse of letting us prove what is that good, and acceptable, and perfect, will of God. If we can't prove it we won't stick to it and it won't renew our mind. We need to use the spiritual gift of understanding to prove the word of God. The devil uses the word of God and his ministers (2Corinthians 11:12-15) also uses the word of God. The only way to prove what is that good, and acceptable, and perfect, will of God is to not just use the word of God but to use it the way that God tells us to use it.

Based upon these verses Paul starts talking about spiritual gifts and how they differ one from another. There are three spiritual gifts that deal with the word of God and they all act differently. The gift of understanding follows the rules of 'pure logic', as has been shown elsewhere, and that is the gift which we are to use when we prove what is that good, and acceptable, and perfect, will of God. When Galileo was alive he used the Scientific Method (which follows the rules of 'pure logic') to prove that the world was a globe that went around the sun. The other so-called scientists and the 'church' used man's wisdom (1Corinthians 2:13) and proved that the world was flat and that the sun went around it. When all else failed, they ended the argument with Galileo by marching him to a gallows and putting a rope around his neck. History has proven them to be fools just like God is going to prove that a lot of what is preached as the that good, and acceptable, and perfect, will of God is foolishness from man's wisdom. This study is an example of using the spiritual gift of understanding when it looks at the complete context and interprets the word of God by sentence structure instead of by verse. Just following these two rules eliminates over 95% of doctrinal error.

The context of this sentence and how this sentence fits within that context has been discussed. So has the structure of the sentence and how that structure affects the proper understanding of it. We also covered the various phrases and, to some extent, how the meaning of the words and even the method that we use affects the understanding of phrases within the sentence and even the entire sentence. However, the basis for the word definitions that were used has not (yet) been clearly shown.

The definition that I use for good, when dealing with the Bible, is: 'that which comes from God'. It should be easy to see how my definition fits within this sentence. As already mentioned, links to verses which use acceptable, along with the definition from Webster's 1828 , are in the note above (12:1). As mentioned there, the Bible, and earlier chapters of this epistle, give us a clear message that if we are not searching for, and obeying, the good, and acceptable, and perfect, will of God, then we are heading for a world of hurt from God.

The word perfect is used 99 times in 94 verses of the Bible, 42 times in 39 verses of the New Testament and only in this sentence within Romans. People argue about the definition of this word with some arguing that they can have 'sinless perfection' and others arguing that no man can be sinless and, therefore, can not be perfect. While these arguments each have a basis, neither applies to God's will. While I could give the definition from Webster's 1828 or from some other dictionary, men would still argue with that definition because the measure of quality that applies to God does not apply to man. The definition that I believe can be applied to all usages is 'A measure of quality that expresses the best possible quality of whatever is being measured with that best quality varying depending upon what is being measured'. Thus, 'the best possible quality' from God and 'the best possible quality' from man are not the sameans yet we can use the word perfect for each.

The whole subject is confused further because people like to preach about the perfect will of God compared to the 'permissible will of God' and some category in-between. While people might like that type of preaching, it does not match reality. Anyone who considers the obedience of a child knows that the obedience varies over time and does not fit into a couple of neat categories but varies over the complete range from open rebellion to perfect obedience. Also, the level of obedience varies with the area of life being discussed. In addition, this epistle already talked about how our sinful flesh tries to get us to disobey as much as possible in every part of life.

The fact is that, just like a parent, God gives variable levels of rewards and punishments depending upon the level of obedience attempted and things do not fit in a couple of simple categories. Further, most people who want someone to tell them what the will of God is for them and their life usually (always?) are not doing what these first two sentences tell us to do. Further, if told to do what these sentences say to do they would not be willing to do these things with a proper attitude. (I speak from experience of being the one to give and being the one to receive such advice.)

So, what is it that our sentences are telling us to do in order to know God's will for our life? First we need to note that our sentence says that ye ('each and every one of us personally') may (not guaranteed will) prove what is that...will of God. Now before anyone can prove something, they have to know that it is true because it takes less to know something that it does to prove that same thing to other people. That means that our Bible is lying to us or we can each personally (ye) know what the will of God is. In addition, we have to realize what is said in the rest of this chapter, that is built upon these sentences, because how well our answer aligns with this chapter will let us know how correct our answer is. in this chapter we read that different people have different gifts and different jobs and different experiences at any given time and that our personal experiences vary over time and that God's will for all of these variable experiences varies depending upon the particular experience. However, with all of these variables, we find that they all work together for God's glory and are all under the control of Christ because we are one body in Christ. Therefore we have an overall guidance and personal guidance for the circumstances of life that we find ourselves in. Overall, God's will is going to give God glory, and give the best testimony of Christ and be the best for the one body in Christ. On a personal basis, our guidance is going to be how to use our personal gifts to accomplish the overall goals of God within the particular circumstances that we find ourselves in. Of course, this first requires us finding out what our personal gifts are and then learning to use them.

So, while further sentences will deal with the gifts, and other details of life that may vary the specific will of God in a particular circumstance, our current sentence is dealing with the more general guidelines that apply in all circumstances. These general guidelines (see the sentences for the words referenced) for the will of God are:

beseech: God is going to appeal to us not scream at us face-to-face. Think about the experience of Elijah in 1Kings 19 and how God was not in the impressive things but spoke in a still small voice.
therefore: Based upon all that came before, especially in Chapter 11. We are going to get blessings or cursing based upon our personal trust and obedience to our personal relationship with God. If we turn our personal relationship into a formalized religion that tells us to obey a set of rules then thou also shalt be cut off. Trying to find a fixed 'will of God' that fits in some category such as 'the permissible will of God' is searching for a set of religious rules, which God says don't do or you personally may be cut off.
brethren: We not only have to be saved but we need to be actively participating in a local body of Christ as a family member (brethren) with active support for the good of the entire body of Christ and in Biblical submission to our God given authorities.
by the mercies of God: the word by means this is our guide. As seen in the note above, we are saved by the mercies of God and we continue to be sanctified and blessed by the mercies of God. and if we don't extend mercy to others then we will lose by the mercies of God. So, obviously, the will of God is that we live in by the mercies of God and that we extend mercy to others.
ye: the will of God is personal and while all of us are guided to the same goal, God's will for each of us personally varies. There is no one religious rule that is the complete will of God for everyone even though the will of God for each of us personally includes keeping all of the Laws of God. (Please see the note for Romans 6:14 which has links to every verse, in Romans, which uses any form of the word law along with a the Webster's 1828 definition and considerations about several laws which apply to saved people during the church age.)
present your bodies: Get off your 'blessed assurance' and go do what God's Word tells you to personally do in order to maintain your personal relationship with God. We've all heard of famous preachers who spend more that 40 hours per week in the ministry of God and were in services several times per week and still fall into sin. They are so busy with church work that they neglect to personally do what the word of God says for us to do in order to maintain our personal relationship with God. Church 24/7 does not meet this requirement. The word present is used in a military manner and it means to personally meet God face-to-face for the purpose of God giving personal orders on whatever we are to do. Then your bodies means to get out there and personally physically obey.
a living sacrifice: this is not dead as religious sacrifices always are. If your life is to be a sacrifice then you agreed to accept any level of pain and to obey any command.
holy: 'Stop your Sinning!'
acceptable unto God: not 'acceptable to you' or 'acceptable to your religion' or 'acceptable' to any other human group or institution. Also, as pointed out in the note above, in the Bible acceptable unto God carries the message of punishment for anything that is less than what God says is acceptable.
reasonable service: reasoning requires using your brain to start from God's revealed facts and commands and go through a structured thought process to arrive at the specific application to your life in the given circumstances. This is not 'blind obedience' that liars call 'faith'.
be not conformed to this world: 'If the world is for it then God is probably against it'.
transformed by the renewing of your mind: Change (trans) the form of your life by first changing the form of your thinking by renewing of your mind through the process of accepting the mind of Christ. If there is no visible change in the form of your life to reveal Christ in you, then you have not been transformed by the renewing of your mind. Please see the note for Colossians 3:9-11 about the word renewed. Webster's 1828 dictionary defines renewed as: 'Made new again; repaired; re-established; repeated; revived; renovated; regenerated'.
ye may prove: We learned how to persuade in Speech Class and in English Class. We learned how to prove in Math Class and in Computer Programming Class. Hitler, and his type of person, claimed that they 'proved' something using the methods of persuasion. Your proof needs to use valid non-changing methods and be able to stand up against anything brought against it by an open mind. Please also see the Study called Prove for an explanation of this important doctrine and for notes on all the verses in the Bible which use any form of the word prove. The word prove is: 'An action verb whereby someone provides evidence which allows a claim to continue to stand, no matter what test or circumstance the claim is put through.'
that good, and acceptable, and perfect, will of God: Yes, good and acceptable and perfect are three different things because they are separated by the word and. However, since our sentence says that...will of God, and not those...wills of God, they are three different measures (levels) of the same will of God. Many people erroneously preach these three measures as being different things. What varies is how much we trust and obey and how much reward or punishment we get as a result.
good: As already explained, this is the expressed will of God that 'comes from God'. As said many places on this site: 'The Spirit of God uses the word of God to show the child of God what is the Will of God'.
acceptable: this has already been explained. This is the minimum level of trust and obey that is required to receive blessing and to avoid punishment.
perfect: this is the 'highest quality' of trust and obey that is possible. This gets God the greatest glory, is the best for others and, usually, is the worst for our flesh.
In addition, to all of these things, the good, and acceptable, and perfect, will of God matches exactly with what is said in the remainder of this chapter.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

If each of us prayerfully examine each of these points in our personal life, and get them in line with what God's Word tells us about them, we will know what is that good, and acceptable, and perfect, will of God because our sentence says that and God's Word does not lie. If anyone says that they have done these things and still does not know what is that good, and acceptable, and perfect, will of God, then they have deceived themselves. They need to prayerfully ask God to remove their personal blinders for each of these points one at a time. After truthfully praying for God to remove their blinders, they need to 'shut up, listen and obey'. If they don't hear from God then they are not saved or have stopped their spiritual ears because James 1:5 says, 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.

We find forms of the word conform in: Romans 8:29; Romans 12:2; Philippians 3:10. Webster's 1828 defines this word as: 'pp. made to resemble; reduced to a likeness of; made agreeable to; suited'.

We find forms of the word transformed only in: our current sentence; 1Corinthians 11:13; 1Corinthians 11:14 and 1Corinthians 11:15. Webster's 1828 dictionary defines this word as: 'Changed in form or external appearance; metamorphosed; transmuted; renewed'.

Please see the note for Colossians 3:9-11 about the word renew. ebster's 1828 defines this word as: 'Made new again; repaired; re-established; repeated; revived; renovated; regenerated'.

Please see the note for 2Corinthians 5:9 about the word accept. Webster's 1828 dictionary defines the word accept as: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'. Webster's 1828 dictionary defines the word acceptable as: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present'. We find the exact word acceptable only in: Leviticus 22:20; Deuteronomy 33:24; Psalms 19:14; Psalms 69:13; Pr 10:32; Proverbs 21:3; Ecclesiastes 12:10; Isaiah 49:8; Isaiah 58:5; Isaiah 61:2; Jeremiah 6:20; Daniel 4:27; Luke 4:19; Romans 12:1; Romans 12:2; Romans 14:18; Romans 15:16; Ephesians 5:10; Philippians 4:18; 1Timothy 2:3; 1Timothy 5:4; 1Peter 2:5; 1Peter 2:20.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: ' that faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Romans 11:1 about the phrase God will not cast away his people. Please see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be not. Ex 23:2; Le 18:29-30; De 18:9-14; Joh 7:7; 14:30; 15:19; 17:14; 1Co 3:19; 2Co 4:4; 6:14-17; Ga 1:4; Eph 2:2; 4:17-20; Jas 1:27; 4:4; 1Pe 1:14,18; 4:2; 2Pe 1:4; 2:20; 1Jo 2:15-17; 3:13; 4:4-5; 5:19; Re 12:9; 13:8 be ye. Ro 13:14; Ps 51:10; Eze 18:31; 36:26; 2Co 5:17; Eph 1:18; 4:22-24; Col 1:21-22; 3:10; Tit 3:5 prove. Ro 12:1; Ps 34:8; Eph 5:10,17; 1Pe 2:3 exp: 1Th 5:21. good. Ro 12:1; 7:12,14,22; Ps 19:7-11; 119:47-48,72,97,103,128,174; Pr 3:1-4,13-18; Ga 5:22-23; Eph 5:9; Col 4:12; 1Th 4:3; 2Ti 3:16-17 General references. exp: Lu 22:26.'.

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C12-S3 (Verse 3) First reason why we are to obey the prior two sentences: to have correct thinking.

First Step to do in order to have correct thinking.

For I say,
through the grace given unto me,
to every man that is among you,
not to think of himself more highly than he ought to think;.

Second Step to do in order to have correct thinking.

but to think soberly,
according as God hath dealt to every man the measure of faith..

This sentence and the next start with For, which mean they give us two reasons why we are to obey the prior sentences. The note above explains the context of all of these sentences. (Please see it.) In the prior sentence we were told to each personally (ye) be transformed by the renewing of your mind. Our current sentence tells us that we are to do that so that we can think properly. The reasoning of the world, the devil and of our flesh are all wrong, as prior notes explained, and we need the mind of Christ in order to think properly. The reason in our next sentence tells us that this will allow us act properly and be in Christ. As has been explained many places on this site, the Bible teaches that there are many saved people who are not in Christ and those saved people miss out on the blessings that are available only to people who are in Christ. (See Galatians 5:4 : Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.) We also see, in our current sentence, that our thinking is to be based upon faith. Being in Christ requires faith while following religious rules and trusting some 'positional salvation' does not require faith. Therefore, part of our proving what is that good, and acceptable, and perfect, will of God is getting our thinking according as God hath dealt to every man the measure of faith.

Our current sentence has a two Step process for getting our thinking right, as defined by God. In our First Step we are told what not to think. In our Second Step we are told but to think. This is a consistent process that we see all throughout the Bible. So long as we are holding onto error, we can not take a hold of truth and what is holy. Therefore, our First Step tells us not to think the way that religious pride would have us think. Remember, that is what led to the Jews being cut out by God. This sentence tells us to not to think of [ourselves] more highly than [we] ought to think because of some spiritual gift from God. Spiritual gifts are mentioned here because that is what in in this chapter which is based upon these opening sentences.

Paul had several spiritual gifts that worked through the grace given unto me. Among those was being the apostle to the Gentiles and writing much of the New Testament, including this epistle. Here Paul is using that particular gift. Paul uses the phrase of I say when he introduces his own point into an ongoing discussion.) Within his gift as the highest human authority he tells us to not to think of (ourselves) more highly than (we) ought to think. If the man in the highest position has to avoid pride, then we have no human basis for pride either. Elsewhere we are told that grace given to us does not make us greater and, therefore, is not the proper basis of pride. God doesn't give us gifts according to something found in us (7:18). Therefore, any help that others get from a gift of God working in us is due to the gift and not because of something in us. So, every man is to not think according to pride as the First Step in having correct thinking as defined by God.

In our Second Step we are told to think soberly (Gravely; seriously) according as God hath dealt to every man the measure of faith. As we have seen repeatedly in this study, faith is a verb of ongoing continuous action. God gives us the ability to act in a certain way (the measure of faith) for His service. Again, it is Him that gives us the ability to act and His spiritual gifts do not give us the right to be proud or 'lord' over someone who doesn't have our gift of doesn't have it in the same measure as we do. However, we need to use God's gifts for the good of His church because He expects a return from His investment as taught by the parables of the talents and of the pounds.

Webster's 1828 dictionary defines soberly, as adv. 1. Without intemperance. 2. Without enthusiasm. 3. Without intemperate passion; coolly; calmly; moderately. 4. Gravely; seriously.' forms of the word sober only occur in the New Testament and in:

Acts 26:25 says, But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. Here we see that sober is the opposite of mad thinking.
Our current sentence tells us this is the type of thinking that God wants us to do.
2Corinthians 5:13 says, For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. People were criticizing Paul's way of thinking and, in this verse, he was saying that what others thought did not matter. What mattered was that the way Paul thought brought a blessing to others.
1Thessalonians 5:6 says, Therefore let us not sleep, as do others; but let us watch and be sober. Here Paul is saying that saved people don't have the excuse of sin warping their thinking. Therefore, saved people need to think correctly.
1Thessalonians 5:8 says, But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. Here Paul gives us detailed instructions on how to think soberly.
1Timothy 3:2 says, A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;. This sentence tells us how a pastor is to be and those requirements include thinking as God dictates.
1Timothy 3:11 says, Even so must their wives be grave, not slanderers, sober, faithful in all things. this verse is part of the requirements for the wives of deacons and pastors. Since they are partners with men who lead the church, they must meet similar requirements to the requirements put upon the men. Thus, the wives must also have right thinking.
Titus 1:8 says, But a lover of hospitality, a lover of good men, sober, just, holy, temperate; this verse is part of a sentence which tells us how a pastor is to be and those requirements include thinking as God dictates. This is a second instruction that matches 1Timothy 3:2 (above) and the two are the basis for doctrine. Please see the note for this verse in the Book Study for more details.
Titus 2:2 says, That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. this sentence tells us that all leaders in the church are to have correct thinking and a life testimony that shows a personal relationship with Christ. Please see the note for this verse in the Book Study for more details.
Titus 2:4 says, That they may teach the young women to be sober, to love their husbands, to love their children, and is part of a sentence that tells us that female leaders within the church are to have correct thinking and a life testimony just like male leaders are to have. Please see the note for this verse in the Book Study for more details.
Titus 2:6 says, Young men likewise exhort to be sober minded. Since we see exhort in relationship to young men, they are to be learning to think correctly even though they are not always doing so. Please see the note for this verse in the Book Study for more details.
Titus 2:12 says, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and Godly, in this present world;. This is part of a sentence about the grace of God that bringeth salvation. Learning to have right thinking is part of our common salvation. Please see the note for this verse in the Book Study for more details.
1 Peter 1:13 says, Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. Here we see that being sober prepares us for the revelation of Jesus Christ. Please see the note for this verse in the Book Study for more details.
1Peter 4:7 says, But the end of all things is at hand: be ye therefore sober, and watch unto prayer. Here we see that being sober is added to watch unto prayer and is part of our preparing for the end of all things. Please see the note for this verse in the Book Study for more details.
1Peter 5:8 says, Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:. Here we see that this type of thinking will protect us from being devoured by the devil. Please see the note for this verse in the Book Study for more details.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. Webster's 1828 dictionary defines this word as: ' Proud; arrogant. Be not high-minded, but fear. Rom.11. 1. Having honorable pride; magnanimous; opposed to mean'.

Please see above, within this note, for the word soberly.

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'.

Please see the note for Romans 3:27 about the word faith. That note has many links to many other notes which deal with this doctrine in different ways. Please also see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:27 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Ro 12:6-8; 1:5; 15:15-16; 1Co 3:10; 15:10; Ga 2:8-9; Eph 3:2,4,7-8; 4:7-12; Col 1:29; 1Ti 1:14; 1Pe 4:11 not to. Ro 11:20,25; Pr 16:18-19; 25:27; 26:12; Ec 7:16; Mic 6:8; Mt 18:1-4; Lu 18:11; 1Co 4:7-8; 2Co 12:7; Ga 6:3; Php 2:3-8; Col 2:13; Jas 4:6; 1Pe 5:5; 3Jo 1:9 soberly. Gr. to sobriety. 1Ti 2:9,15; Tit 2:2,4,6,12; 1Pe 1:13; 4:7; 5:8 according. Ro 12:6; Joh 3:34; 1Co 4:7; 12:7-11; 2Co 12:13; Eph 4:7,13,16 General references. exp: Lu 9:46.'.

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C12-S4 (Verse 4-5) Second reason why we are to obey the prior two sentences: we are one body in Christ.

Equivalent Section: Analogy with our own body.

For as we have many members in one body,
and all members have not the same office:.

Equivalent Section: Truth about the one body in Christ.

So we,
being many,
are one body in Christ,
and every one members one of another..

Many times in the Bible God uses the physical to try to give us an idea of how the spiritual works. The note for Romans 7:24 which has links to every verse, in Romans, which uses any form of the word body along with the Webster's 1828 definition of the word body. However, that note does not go into all of the various types of bodies found in the Bible. Forms of the word body occur 213 times in 185 verses of the Bible, 155 times in 130 verses of the New Testament and in 13 verses of Romans. In all of these verses there are several types of bodies dealt with. For example, 1Corinthians 15:40 says, There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. So there are obviously some verses which use a form of the word body that would be less relevant, to understanding our current sentence, than other verses would be.

Even if we limit our consideration to the verses that deal with human bodies, for our First Equivalent Section, we would still have a lot and many of them would be dealing with different aspects of our body than our First Equivalent Section is dealing with. However, one verse that is relevant is the first usage of bodies in the Bible. In Genesis 47:18 we read how the Egyptians sold their bodies to Joseph so that he would save them. Joseph is a type of Christ and they called him lord and he changed where they lived and how they lived and rewarded the obedient and punished the disobedient and, in general, did to them what Paul is telling us that Christ will do with us. And, just like the Egyptians, we have to do what we are told if we want to be saved and rewarded and not punished. This really is a very good analogy that I can't remember ever hearing anyone preach.

One thing that many people miss is the true meaning of the phrase in Christ, which is actually: 'in relationship to Christ'. (Please use the link in the sentence outline, above, to see the other places where the word of God uses the phrase in Christ and for the full evidence that this phrase means the definition provided.) And, the relationship between Christ and the church is pictured by the relationship between a man and His wife (Ephesians 5:31-32). And, even though Jesus Christ will never leave us nor forsake us, we can leave Him just like a married man can move away from his wife while still being married. In both cases, people do not get the benefits of the relationship. And, another part of this relationship is the fact that a man can have parts of a marriage relationship with a woman without marrying her. Thus, he does not have any legal right to the benefits of a true marriage relationship. Likewise, someone who is saved but who does not get baptized and join the church does not have any right to claim the things which the word of God says are available to those saved people who are also in Christ.

If a saved person does not join the church, they are not part of the one body which our sentence talks about. This fact should be obvious to everyone. The church has no obligation to such people beyond what the church provides to all non-church people. In addition, just because someone joins the church, that does not mean that they are 'in a right relationship to Christ'. It is preached that if you hurt one part of your body then all of the body is affected and this is an analogy of the church based upon this sentence. However, the truth is that an inactive church member can be hurt and their hurt not even noticed by the rest of the church while the entire church notices if a very active member of the church is hurt. The difference between these two types of church members is that the first is not truly in Christ. Therefore, they are not truly a member of the body. However, the church member who is truly active in the ministry of the church is also (probably) truly in Christ and is truly a member of the body. And, for those who may object to what I just wrote, realize that our First Equivalent Section said: all members have not the same office. An inactive church member does not have an office in the church while an active church member will have an office, even if that office is only being a disciple.

The main place where we find a matching lesson, on spiritual gifts and their relationship to the body of Christ, is 1Corinthians 12. While both chapters have the same lesson, each chapter has different themes and emphasis. Both are also dealing with spiritual gifts and how they relate to the body of Christ. However, 1Corinthians 12 is dealing with divisions caused by pride affecting the thinking of different people. Pride caused some to consider themselves to be better than others in the church because they saw their gift as better. That's why 1Corinthians 12:24-24 says, For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. that is: the spiritual gifts that the world and the flesh think are the showiest have the least honor in the spiritual economy and God balanced them all out. No gift is better, all considered, than another gift. (From a purely spiritual perspective, some gifts are better than others. However, what is more important than the type of gift is how we use it.) Further, as already mentioned, the better gift gives more honor to the giver of the gift, not to the recipient. Therefore, our receiving a 'better spiritual gift' does not make us a 'better spiritual person'.

The different gifts aren't given for purposes of pride but so that different people can fulfil different offices within the body of Christ. The main lesson of 1Corinthians 12 is that the difference between gifts isn't what is really important but what is important is how we use our particular gift(s) to bring glory and honor to God. It isn't what gift we have but how well we use the gift.

With that perspective from 1Corinthians 12, we can return to the more abstract perspective found in our current chapter. One of the important words of this sentence, and of the First Equivalent Section, is the word office. Forms of the word office occur 121 times in 117 verses of the Bible, 21 times in 20 verses of the New Testament but only in this sentence and in 11:13 within Romans. In Romans 11:13 we see Paul saying inasmuch as I am the apostle of the Gentiles, I magnify mine office because he had that right confered by the office. He used his office properly because he used it for the furtherance of the body of Christ and not for personal gain. We also see, in 11:13, that there are certain rights, responsibilities and powers which are associated with Paul's office. That is the concept being conveyed in this First Equivalent Section. We have different parts of our body that have different abilities and responsibilities. All parts work together for the good of the whole body and no single part is unimportant.

Likewise, our Second Equivalent Section teaches us the same concepts applies to each member within the body of Christ. We each have different positions (offices) within the body of Christ and, as a result, different rights, responsibilities and powers. We are to each use those different rights, responsibilities and powers for the glory of God and for the good of the entire body of Christ. We are not to use those rights, responsibilities and powers for our personal gain or to feed our pride. Please see the note for 12:5 under Christ for more details on this concept. That note is good sized and presents doctrine that is important to understand If this sentence is to be understood.

Webster's 1828 dictionary defines member as 'n. L. membrum. 1. A limb of animal bodies, as a leg, an arm, an ear, a finger, that is, a subordinate part of the main body. 2. A part of a discourse, or of a period or sentence; a clause; a part of a verse. Harmony in poetry is produced by a proportion between the members of the same verse, or between the members of different verses. 3. In architecture, a subordinate part of a building, as a frieze or cornice; sometimes a molding. 4. An individual of a community or society. Every citizen is a member of the state or body politic. So the individuals of a club, a corporation or confederacy, are called its members. Students of an academy or college are its members. Professed Christians are called members of the church. 5. the appetites and passions, considered as tempting to sin. Rom.7. Col.3.'

Within our sentence, and throughout most of the New Testament, the word member is used as 'Professed Christians are called members of the church'. However, several places this word is used as 'A limb of animal bodies, as a leg, an arm, an ear, a finger, that is, a subordinate part of the main body', in order to teach us how to treat each other. Forms of the word member occurs 76 times in 28 verses of the Bible which include:

Sections which use the physical body to teach about how the body of Christ (Church) should function are: Matthew 5:29-30; Romans 6:13-19; our current sentence; 1Corinthians 6:15-18; 1Corinthians 12:12-31; Ephesians 4:25 and Ephesians 5:29-30.
verses which use the word member for a body part are: Deuteronomy 23:1; Job 17:7; Psalms 139:16; Romans 7:5-23; James 3:5-6.
verses which use the word member for parts of our mental and emotional being (our soul) are: Colossians 3:5-7 and James 4:1.

As can be seen By this short list of references. most uses of this word are in a couple of sections which are teaching the same doctrinal concept. Thus, 'the doctrine which use the physical body to teach about how the body of Christ (Church) should function' is the most important use of the word member within the Bible. Please also see the Study called Relational Prepositions for more verses which use in with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 12:4,12,27; Eph 4:15-16 exp: Ro 12:5.
General references. Ro 12:4; 1Co 10:17; 12:12-14,20,27-28; Eph 1:23; 4:25; 5:23,30; Col 1:24; 2:19'.

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C12-S5 (Verse 6-8) Use the gift God gave you.

Equivalent Section: General division, working in the Word or ministering.

First Step: Working in the Word is based upon faith.

Having then gifts differing according to the grace that is given to us,
whether prophecy,
let us prophesy according to the proportion of faith;.

Second Step: Working in ministry is about helping others.

Or ministry,
let us wait on our ministering:.

Equivalent Section: Divisions of those who work in the Word.

First Step: Teaching.

or he that teacheth,
on teaching;.

Second Step: Exhortation.

Or he that exhorteth,
on exhortation:.

Equivalent Section: Divisions of those who work in ministering.

First Step: Ministering in giving.

he that giveth,
let him do it with simplicity;.

Second Step: Ministering in administration.

he that ruleth,
with diligence;.

Third Step: Ministering in outreach.

he that sheweth mercy,
with cheerfulness..

I'll admit that the structure of this sentence confused me at first. However, I prayed before starting on this sentence and the Lord enlightened me as He promises to do in James 1:5. That's why I always start my study time with a prayer for God to enlighten means for God to use me as His instrument to bring understanding to others. I receive understanding as God works through me to give it to others.

This sentence is divided into three Equivalent Sections by two colons and lists seven spiritual gifts divided into three groups that are supposed to provide blessings to the church different ways. Our First Equivalent Section puts working in the Word before ministering to others. I know that it is commonly accepted doctrine that people are the most important thing to God and are to have primary importance, but that is not what the structure of our sentence tells us. Further, Acts 6:2 supports the structure found in this sentence. However, the Equivalent Sections makes working in the Word and Ministering of Equivalent importance. That leads to the question: How can this not cause a contradiction? the answer is that within the church, they are of Equivalent importance. However, on an individual basis, those people who work in the Word have to hold that work at a higher importance than ministering to people. This type of analysis actually eliminates many so-called contradictions. God tells us that we are to be rightly dividing the Word of truth (2Timothy 2:15). When we separate the group level from the personal level, the same way that God's word does, we are rightly dividing the Word of truth. Once separated, we can see how God's Word treats each level differently.

People will take up all of a person's time if allowed. While being gracious, people who work in the Word have to firmly push some people away so that they can spend time in God's Word and concentrate on receiving God's message that He wants delivered to His people. While this seems obvious and most preachers will claim to know it, we keep hearing of pastors who fall. Deuteronomy 25:4 says, Thou shalt not muzzle the ox when he treadeth out the corn. This verse is quoted twice in the New Testament to support churches paying their pastors a salary. However, it also supports the structure of this sentence. As far as I know, all pastors who fall do so because they get so busy ministering to others that they neglect their own spiritual feeding on the Word and them become overcome with a temptation. The ox eats before he provides food for others. Those who work in the Word must first get their own spiritual food before they can properly feed others or they will be tempted to 'eat the wrong fruit'.

Our First Equivalent Section also tells us that working in the Word is according to the proportion of faith. We will return to the concept of proportion, but what is important, at the moment, is that our sentence tells us that working in the Word requires faith while ministering does not requires faith bur does requires waiting. (In the Bible, waiting is an action verb that matches the job of a waiter.) these basic requirements are then applied to the more detailed steps within the other two Equivalent Sections. Please see the note for 13:4 for all of the verses within Romans which refer to minister. along with the definition from Webster's 1828 .

Forms of the words prophecy / prophesy (including prophet and prophetess) occurs 668 times in 574 verses of the Bible, 212 times in 202 verses of the New Testament and, in Romans in 1:2; 3:21; 11:3; our current sentence; 16:26.

Prophecy is defined by Webster's 1828 as 'n. Gr. to foretell, before and to tell. this ought to be written prophesy. 1. the world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction. 2 Pet.1. 2. In Scripture, a book of prophecies; a history; as the prophecy of Ahijah. 2 Chron. 9. 3. Preaching; public interpretation of Scripture; exhortation or instruction. Prov.31.'

Prophecy is defined by Easton's Bible Dictionary as 'prediction, was one of the functions of the prophet. It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture." (See Prophet.)

The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.

Then there are many prophecies regarding the Jewish nation, its founder Abraham (Ge 12:1-3; 13:16; 15:5; 17:2,4-6, etc.), and his posterity, Isaac and Jacob and their descendants (Ge 12:7; 13:14-15,17; 15:18-21; Ex 3:8,17), which have all been fulfilled. the twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (Isa 2:18-21), Jeremiah (Jer 27:3-7; 29:11-14), Ezekiel (Eze 5:12; 8), Daniel (Da 8; 9:26-27), Hosea (Ho 9:17), there are also many prophecies regarding the events which were to befall that people.

There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Eze 26:3-5,14-21), Egypt (Eze 29:10,15; 30:6,12-13), Ethiopia (Na 3:8-10), Nineveh (Na 1:10; 2:8-13; 3:17-19), Babylon (Isa 13:4; Jer 51:7; Isa 44:27; Jer 50:38; 51:36,39,57), the land of the Philistines (Jer 47:4-7; Eze 25:15-17; Am 1:6-8; Zep 2:4-7; Zec 9:5-8), and of the four great monarchies (Da 2:39-40; 7:17-24; 8:9).

But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Ge 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. the Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." (Comp. Mic 5:2; Hag 2:6-9; Isa 7:14; 9:6-7; 11:1-2; 53; 60:10,13; Ps 16:11; 68:18.)

Many predictions also were delivered by Jesus and his apostles. those of Christ were very numerous. (Comp. Mt 10:24; 11:23; 19:28; 21:43-44; 24; 25:31-46; 26:17-35,46,64; Mr 9:1; 10:30; 13; 11:1-6,14; 14:12-31,42,62; 16:17, etc.'

Prophecy is defined by Torrey's Topical Textbook as 'Is the foretelling of future events: Ge 49:1; Nu 24:14. God is the Author of: Isa 44:7; 45:21. God gives, through Christ: Re 1:1. A gift of Christ: Eph 4:11; Re 11:3. A gift of the Holy Ghost: 1Co 12:10. Came not by the will of man: 2Pe 1:21. Given from the beginning: Lu 1:70. Is a sure word: 2Pe 1:19

THEY WHO UTTERED were: Raised up by God: Am 2:11. Ordained by God: 1Sa 3:20; Jer 1:5. Sent by God: 2Ch 36:15; Jer 7:25. Sent by Christ: Mt 23:34. Filled with the Holy Ghost: Lu 1:67. Moved by the Holy Ghost: 2Pe 1:21. Spake by the Holy Ghost: Ac 1:16; 11:28; 28:25. Spake in the name of the Lord: 2Ch 33:18; Jas 5:10. Spake with authority: 1Ki 17:1. God accomplishes: Isa 44:26; Ac 3:18. Christ the great subject of: Ac 3:22-24; 10:43; 1Pe 1:10-11. Fulfilled respecting Christ: Lu 24:44. Gift of, promised: Joe 2:28; Ac 2:16-17. Is for the benefit of after ages: 1Pe 1:12. Is a light in dark place: 2Pe 1:19. Is not of private interpretation: 2Pe 1:20. Despise not: 1Th 5:20. Give heed to: 2Pe 1:19. Receive in faith: 2Ch 20:20; Lu 24:25. Blessedness of reading, hearing, and keeping: Re 1:3; 22:7. Guilt of pretending to the gift of: Jer 14:14; 23:13-14

PUNISHMEN't FOR: Not giving ear to: Ne 9:30. Adding to, or taking from: Re 22:18-19. Pretending to the gift of: De 18:20; Jer 14:15; 23:15
Gift of, sometimes possessed by unconverted men: Nu 24:2-9; 1Sa 19:20,23. How tested: De 13:1-3; 18:22.'

Prophecy is defined by Nave's Topical Bible as 'Concerning Jesus: See JESUS [JESUS, thE CHRIST]. Concerning the church: See CHURCH [CHURCH]

PROPHECIES CONCERNING (Relating to various countries, nations, and cities, see under their respective titles) (Respecting individuals, see under their names)

Inspired: Isa 28:22; Lu 1:70; 2Ti 3:16; 2Pe 1:21. "The word of the Lord came to," etc., to: Elijah: 1Ki 17:8; 21:17,28. Isaiah: Isa 2:1; 8:5; 13:1; 14:28; 38:4. Jeremiah: Jer 1:4; 7:1; 11:1; 13:8; 16:1; 18:1; 25:1-2; 26:1; 27:1; 29:30; 30:1,4; 32:1,6,26; 33:1,19,23; 34:12; 35:12; 36:1; 37:6; 40:1; 43:8; 44:1; 46:1; 49:34; 50:1. Ezekiel: Eze 3:16; 6:1; 7:1; 11:14; 12:1,8,17,21; 13:1; 14:12; 15:1; 16:1; 17:1,11; 18:1; 20:45; 21:1,8,18; 22:1,17,23; 23:1; 24:1,15,20; 25:1; 26:1; 27:1; 28:1,11,20; 29:1,17; 30:1,20; 31:1; 32:1,17; 33:1,23; 34:1; 35:1; 36:16; 37:15; 38:1. Amos: Am 7:14-15. Jonah: Jon 3:1. Haggai: Hag 2:1,10,20. Zechariah: Zec 1:7; 4:8; 6:9; 7:1,4,8; 8:1,18. Publicly proclaimed: Jer 11:6. Exemplified in pantomime: Eze 4; 5:1-4; Ac 21:11. Written by an amanuensis (copyist, transcriber): Jer 45:1. Written in books: Jer 45:1; 51:60. Proof of God's foreknowledge: Isa 43:9. Sure fulfillment of: Eze 12:22-25,28; Hab 2:3; Mt 5:18; 24:35; Ac 13:27,29. Cessation of: La 2:9. Of apostasy: 1Jo 2:18; Jude 1:17-18. False teachers: 2Pe 2; 3. Tribulations of the righteous: Re 2:10

CONCERNING thE MESSIAH, AND thE FULFILLMEN't OLD TESTAMEN't MESSIANIC PASSAGES QUOTED IN thE NEW TESTAMEN't : Ge 12:3; 18:18; 22:18; Ac 3:25; Ga 3:8 Ge 17:7,19; 22:16-17; Lu 1:55,72-74 De 18:15,18; Ac 3:22-23 Ps 2:1-2; Ac 4:25-26 Ps 2:7; Ac 13:33; Heb 1:5; 5:5 Ps 8:2; Mt 21:16 Ps 8:4-6; Heb 2:6-8 Ps 16:8-11; Ac 2:25-28,31 Ps 16:10; Ac 13:35 Ps 22:1; Mt 27:46; Mr 15:34 Ps 22:18; Mt 27:35; Mr 15:24; Lu 23:34; Joh 19:24 Ps 22:22; Heb 2:12 Ps 31:5; Lu 23:46 Ps 41:9; Joh 13:18; Ac 1:16 Ps 45:6-7; Heb 1:8-9 Ps 68:18; Eph 4:8-10 Ps 69:21; Mt 27:48; Mr 15:36; Lu 23:36; Joh 19:28-29 Ps 69:25; 109:8; Ac 1:20 Ps 95:7-11; Heb 3:7-11; 4:3,5-7 Ps 102:25-27; Heb 1:10-12 Ps 110:1; Mt 22:44; Mr 12:36; Lu 20:42; Ac 2:34-35; Heb 1:13 Ps 110:4; Heb 5:6 Ps 118:22-23; Mt 21:42; Mr 12:10-11; Lu 20:17; Ac 4:11 Ps 118:25-26; Mt 21:9; Mr 11:9; Joh 12:13 Ps 132:11,17; Lu 1:69; Ac 2:30 Isa 7:14; Mt 1:23 Isa 9:1-2; Mt 4:15-16 Isa 9:7; Da 7:14,27; Lu 1:32-33 Isa 11:10; Ro 15:12 Isa 25:8; 1Co 15:54 Isa 28:16; Ro 9:33; 1Pe 2:6 Isa 40:3-5; Mt 3:3; Mr 1:3; Lu 3:4-6 Isa 42:1-4; Mt 12:17-21 Isa 49:6; Lu 2:32; Ac 13:47-48; 26:23 Isa 53:1; Joh 12:38; Ro 10:16 Isa 53:3-6; Ac 26:22-23 Isa 53:4-6,11; 1Pe 2:24-25 Isa 53:4; Mt 8:17 Isa 53:9; 1Pe 2:22 Isa 53:12; Mr 15:28; Lu 22:37 Isa 54:13; Joh 6:45 Isa 55:3; Ac 13:34 Isa 59:20-21; Ro 11:26-27 Jer 31:31-34; Heb 8:8-12; 10:16-17 Ho 1:10; Ro 9:26 Ho 2:23; Ro 9:25; 1Pe 2:10 Joe 2:28-32; Ac 2:16-21 Am 9:11-12; Ac 15:16-17 Mic 5:2; Mt 2:5-6; Joh 7:42 Hab 1:5; Ac 13:40-41 Hag 2:6; Heb 12:26 Zec 9:9; Mt 21:4-5; Joh 12:14-15 Zec 11:13; Mt 27:9-10 Zec 12:10; Joh 19:37 Zec 13:7; Mt 26:31,56; Mr 14:27,50 Mal 3:1; Mt 11:10; Mr 1:2; Lu 7:27 Mal 4:5-6; Mt 11:13-14; 17:10-13; Mr 9:11-13; Lu 1:16-17. See JESUS, PROPHECIES CONCERNING [JESUS, thE CHRIST]

See PROPHETESS [PROPHETESSES]

See PROPHETS [PROPHETS]

MISCELLANEOUS, FULFILLED: the birth and zeal of Josiah: 1Ki 13:2; 2Ki 23:1-20. Death of the prophet of Judah: 1Ki 13:21-22,24-30. Extinction of Jeroboam's house: 1Ki 14:5-17. Extinction of Baasha's house: 1Ki 16:2-3,9-13. Concerning the rebuilding of Jericho: Jos 6:26; 1Ki 16:34. The drought, foretold by Elijah: 1Ki 17:14. Destruction of Ben-hadad's army: 1Ki 20:13-30. The death of a man who refused to strike a prophet: 1Ki 20:35-36. The death of Ahab: 1Ki 20:42; 21:18-24; 22:31-38. The death of Ahaziah: 2Ki 1:3-17. The transporting of Elijah to the heavens: 2Ki 2:3-11. Cannibalism among the people of Israel: Le 26:29; De 28:53; 2Ki 6:28-29; Jer 19:9; La 4:10. The death of the Samaritan lord: 2Ki 7:2,19-20. The end of the famine in Samaria: 2Ki 7:1-18. Jezebel's tragic death: 1Ki 21:23; 2Ki 9:10,33-37. The striking of Syria by Joash: 2Ki 13:16-25. Conquests of Jeroboam: 2Ki 14:25-28. Four generations of Jehu's descendants to sit upon the throne of Israel: 2Ki 10:30; 15:12. Destruction of Sennacherib's army, and his death: 2Ki 19:6-7,20-37. The captivity of the southern kingdom (Judah,): 2Ki 20:17-18; 24:10-16; 25:11-21

Concerning Christ: See JESUS, PROPHECIES CONCERNING [JESUS, thE CHRIST] Also see above. Concerning John the Baptist (as the forerunner of the Messiah): Mt 3:3. Rachel weeping for her children (the slaughter of the infants in Bethlehem predicted and fulfilled): Jer 31:15; Mt 2:17-18. The deliverance of Jeremiah predicted and fulfilled: Jer 39:15-18. The invasion of the southern kingdom (Judah) by the Chalde and predicted: Hab 1:6-11. The invasion of Judah by the Chalde and fulfilled: 2Ki 25; 2Ch 36:17-21. The betrayal of Jesus by Judas Iscariot predicted: Ps 41:9. The betrayal of Jesus by Judas fulfilled: Joh 13:18; 18:1-9. Judas Iscariot's self-destruction predicted: Ps 69:25; Ac 1:16,20. Judas' self-destruction fulfilled: Mt 27:5; Ac 1:16-20. The outpouring of the Holy Spirit predicted: Joe 2:28-29. The outpouring of the Spirit fulfilled on the day of Pentecost (thirty A. D.): Ac 2:1,6-21. Spiritual blindness of the Jewish leaders predicted: Isa 6:9; 29:13. That blindness fulfilled: Mr 7:6-7; Ac 28:25-27. The mission of Jesus predicted: Ps 68:18. That purpose fulfilled: Eph 4:8,10

See JESUS, MISSION OF: [JESUS, thE CHRIST]. Captivity of the Jews predicted and fulfilled: Jer 25:11-12; 29:10,14; 32:3-5; Da 9:2; 2Ki 25:1-8; Ezr 1. The destruction of the ship (on which Paul and the others sailed) predicted and fulfilled: Ac 27:10,18-44'

links to prophecy from Thompson Chain are: 'Fulfilment of: By Christ: Mt 1:22; 2:15,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:35; Lu 21:22; 24:44; Joh 12:38; 15:25; 17:12; 19:24; Ac 3:18; 13:29. Examples of, contained in the Old Testament: 1Ki 14:17; 15:29; 16:12,34; 20:26; 22:38; 2Ki 1:17; 3:20; 7:17; 19:37; 24:13. General References to Inspiration of Prophets and Teachers: 2Ki 3:11-12; 17:13; Ne 9:30; Job 32:8; Heb 1:1; 1Pe 1:11; 2Pe 1:20-21; 3:2. See Spirit; Teacher. See Revelations, Devine. Promise of Fulfilment of: Absolutely Trustworthy: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16. See Faithfulness; Divine: See Fulfilment of Prophecy'

Hopefully, all of these references by other people will fulfil the needs of any person reading this. (Please notice that the references above include prophetess.) Prophecy is not an area of study that I spend a lot of time on because there is so much argument about unfulfilled prophecy and denial of fulfilled prophecy. Basically, what I have learned is that fulfilled prophecy proves that the Bible is the written Word of the most powerful being that exists. The exact fulfillment of unfulfilled prophecy is deliberately hid by God until after He fulfills it. My conclusion is that the main purpose of prophecy is to get people to realize that the rest of the Bible is God's Word and, once they realize that, prophecy has fulfilled its purpose and we are to concentrate on trusting and obeying the rest of the Bible. In my experience, most (not all) people who are spending their time studying and trying to understand prophecy are not obeying the rest of the Bible. As far as prophecy being used to tell the future, God ended that with Revelation. As far as prophecy being used in the church today, that is what our Second Equivalent Section is dealing with.

The primary thing that we need to pay attention to, within our sentence and about prophesy, is that it is according to the proportion of faith. This means that the more of a prophet someone is, the more faith they must personally exercise. A true 'man of God' delivers God's message and points people back to God and to God's Word. They have faith that God will reward faithful delivery of His message and punish any distortion of His message. A person who is telling everyone to trust what they say (make themselves the authority in place of God's Word) is not exercising true Biblical faith. Therefore, they are also not a true Biblical prophet.

Our Second Equivalent Section gives us the two main divisions within prophecy. Those people with the gift of teaching are to help others to understand and apply the lessons from God's Word according to what God reveals to them. Those people who exhorteth are to let God work through them to encourage God's people to obey God's Word and God's will. 1Corinthians 14:40 says, Let all things be done decently and in order. There is a lot of truth to 'progressive revelation' within the Bible. An orderly study of God's Word with the faith that God will reveal the message that He wants delivered as the person spends time with God is in keeping with what we find in the Bible. For example, even though Jesus could astonish the doctors of law when He was 12, He still continued to study and prepare and wait until He was 30 before starting to preach. He also spent much time with God, according to the Gospels. Then we have Peter's announcement of Acts 6:2. If they were 'waiting for the last minute for God to reveal the message', then their serving tables would not require them to leave the word of God. However, if they were in the word of God exercising personal faith in 'progressive revelation' then they would need that time for God to truly reveal the message that God wanted delivered. Keep in mind that the times that Peter messed up was when he acted upon impulse and was so sure of himself and his relationship with God that he failed to prepare before the test.

The one other thing about faith, that we need to keep in mind, is that the results of actions done in true faith are often not seen for a long time and may even be delayed until after the person's death. Teaching and exhortation are to be done even when no results are seen. Those with these gifts are to continue doing them according to the proportion of faith (according to how much faith they have in God, not according to seen results) while they wait for the results that God will bring. (Please see the notes for 3:27 which has links to where Romans talks about faith.)

Now we need to look at our third Equivalent Section for the three main categories of ministering. I said that these do not require faith. However, exercising faith while doing these does not hurt and does help. For example, Genesis 14:20 tells us that Abraham tithed out of the goods from Sodom. He had them recognize God's provision even though they were lost. So while someone can do giving without faith, I believe it takes true Biblical faith to do it with simplicity. This means 'with no strings attached'. That means that you don't specify a particular fund or missionary or whatever but you have true Biblical faith that God will direct the people making the spending decisions into His will and have faith that God will deal with any thief, like He dealt with Judas Iscariot. Formultiple decades I have put more than 10% gross into tithe and more than another 10% into general missions. Yes, for several years I have designated support to a couple of specific missionaries, but that is above and beyond these other funds.

Next we read he that ruleth, with diligence. I would point out that, according to the study I have done, the James who ran the meeting in Acts 15 was not one of the Apostles (preachers) but was brother to the author of Jude and both were 1/2 brothers of Jesus. (Their mother was Mary and their father was Joseph, not the Holy Ghost.) Certainly, the church that met in the personal home of Philemon was administered by him even though he was not the pastor. While I am not saying that it is wrong for the pastor to be the head administrator of the church, it is not a Biblical requirement. In addition, we find large churches have people who are not the pastor but are in a position to ruleth within the church. In addition, we have many people who are a position to ruleth without the church. In fact, the U.S. was started with all of the politici and being saved people who believed they had a God given task to ruleth and a (the?) major reason that the U.S. is in the mess that it is in is because preachers have convinced God's people that God no longer gives this spiritual gift and that it shouldn't be exercised anywhere except their own personal homeans within a business that is devoted to supporting their church. I know that my writing this will offend many but we will each stand before God and answer for our influence upon God's people. All through the Bible when the rulers were saved and faith led men God's people prospered. When the carnal ruled God's people they suffered. Read Proverbs and then give any condemnation that you are willing to answer for when you personally stand before your God.

Finally we read he that sheweth mercy, with cheerfulness. (Please see the note for 12:1 for the definition from Webster's 1828 along with links to where every place that Romans deals with forms of the word mercy.) Basically, this is any outreach of the church. When we are dealing with lost people it is easy to stop being cheerful. We find cheer defined by Webster's 1828 as 'v.t. 1. to salute with shouts of joy, or cheers. 2. to dispel gloom, sorrow, silence or apathy; to cause to rejoice; to gladden; to make cheerful; as, to cheer a lonely desert; the cheering rays of the sun; good news cheers the heart. 3. to infuse life; spirit, animation; to incite; to encourage; as, to cheer the hounds.

CHEER, v.i. to grow cheerful; to become gladsome, or joyous. At sight of thee my gloomy soul cheers up. Cheer up, my lads.

CHEER, n. 1. A shout of joy; as, they gave three cheers. 2. A state of gladness or joy; a state of animation, above gloom and depression of spirits, but below mirth, gayety and jollity. Son, be of good cheer, thy sins are forgiven thee. Mat. 9. Then were they all of good cheer, and they also took some meat. Acts. 27. 3. Mirth; gayety; jollity; as at a feast. 4. Invitation to gayety. 5. Entertainment; that which makes cheerful; provisions for a feast. The table was loaded with good cheer. 6. Air of countenance, noting a greater or less degree of cheerfulness. His words their drooping cheer Enlightened.' We find forms of cheer in the Bible in:

Deuteronomy 24:5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.
Judges 9:13 And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?
Proverbs 15:13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
Ecclesiastes 11:9 Rejoice, of young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.
Zechariah 8:19 Thus, saith the LORD of hosts; the fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.
Zechariah 9:17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.
Matthew 9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
Matthew 14:27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
Mark 6:50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
John 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
Acts 23:11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.
Acts 24:10 Then Paul, after that the governor had beckoned unto him to speak, answered, forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:
Acts 27:22 And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.
Acts 27:25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.
Acts 27:36 Then were they all of good cheer, and they also took some meat.
(See our current sentence.)
2Corinthians 9:7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

Of course, anyone who wants to preach or make a doctrinal statement about what the Bible says about cheer needs to carefully study each of these verses within their context. That said, just reading these verses should give people is a good surface level understanding of the Biblical usage. This is what most people think of when we say 'happy'. Yes, working with people can get us down. Those people in church outreach just need to keep a perspective of 'Thank You Lord for lifting me out of similar misery! thank you for the promise that this life is the worst I will experience while this life is the best they can expect. Help me to do your work with an attitude that brings you glory and honor and entices these people to go to you for help.'

Having dealt with the various phrases within this sentence, we can return to the opening phrase which applies to all of these phrases. Really, we could not appreciate all that is involved in the opening phrase without a proper detailed understanding about what this phrase is being applied to. Our sentence tells us that these gifts are differing according to the grace that is given to us. I've met many people who have tried to claim that the pastor had all of the spiritual gifts or all of them except helps. That is not said anywhere in the Bible and goes against what this sentence says. A lot of pastors are over-worked because they are trying to micromanage everyone else. If we believe the truth of this phrase, then we must conclude that God gives gifts to people in the church that are different than what God gives to the pastor. Yes, the pastor has to give over-all direction, but then he needs to let God direct the detail use of the gift He provides. Unfortunately, some people think they can't let go and trust God to do His job.

Please also see the note for Romans 5:12-18 for an extensive note on how the Bible uses the word gift along with the definition from Webster's 1828 and links to every usage within Romans and a small note on each usage. Please also see the note for 1Corinthians C12S4 about this word. The functional definition is: 'something given from one person to another without compensation'.

We find forms of the word different in: Exodus 11:7; Leviticus 10:10; Leviticus 11:47; Leviticus 20:25; Ezekiel 22:26; Ezekiel 44:23; Acts 15:9; Romans 3:22; Romans 10:12; Romans 12:6; 1Corinthians 4:7; 1Corinthians 7:34; 1Corinthians 12:5; 1Corinthians 15:41; Galatians 4:1; Jude 1:22. Webster's 1828 defines this word as: 'a. Distinct; separate; not the same; as, we belong to different churches or nations. 2. Various or contrary; of various or contrary natures, forms or qualities; unlike; dissimilar; as different kinds of food or drink; different states of health; different shapes; different degrees of excellence.'.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

Please see above, within this note, for the words prophecy / prophesy. Please also see the notes for 1Corinthians C11S4 and 1Thessalonians 5:20 about this word. Please also see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'One that foretells future events; a predicter; a foreteller. In Scripture, a person illuminated, inspired or instructed by God to announce future events'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C16S33; Jude and false prophets.

Please see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. The functional definition is: 'This term is used in the Authorized Version to describe various officials of a religious and civil character. Its meaning, as distinguished from servant, is a voluntary attendant on another. In the Old Testament it is applied (1) to an attendance upon a person of high rank, Ex 24:13; Jos 1:1; 2Ki 4:43 (2) to the attaches of a royal court, 1Ki 10:5; 2Ch 22:8. comp. Psal 104:4 (3) to the priests and Levites. Ezr 8:17; Ne 10:36; Isa 61:6; Eze 44:11; Joe 1:9,13'. Please also see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the note for 1Corinthians C14S3 about the word exhort. The functional definition is: 'the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'.

Please see the note for Romans C16S21 about the word simple. The functional definition is: ' one thing; uncompounded; unmingled; uncombined with anything'.

Please see the note for 2Corinthians 10:14-16 about the word rule. The functional definition is: 'Government; sway; empire; control; supreme command or authority'.

Please see the note for 2Corinthians 8:7 about the word diligence. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

Please see the note for Colossians 2S8 about the word shew. The word shew is the Biblical spelling for the word show. The functional definition, of the word show, is: 'To exhibit or present to the view of others'.

Please see above, within this note, for the word cheer. The functional definition for this word is: 'To become gladsome, or joyous'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'then. Ro 1:11; 1Co 1:5-7; 4:6-7; 12:4-11,28-31; 13:2; 1Pe 4:10-11 differing according. Ro 12:3 whether. Mt 23:34; Lu 11:49; Ac 2:17; 11:27-28; 13:1; 15:32; 21:9; 1Co 12:10,28; 13:2; 14:1,3-5,24,29,31-32; Eph 3:5; 4:11; 1Th 5:20 according to the proportion. Ro 12:3; Ac 18:24-28; 2Co 8:12; Php 3:15 General references. exp: 1Co 12:7.
ministry. Isa 21:8; Eze 3:17-21; 33:7-9; Mt 24:45-47; Lu 12:42-44; Ac 20:20,28; Col 4:17; 1Ti 4:16; 2Ti 4:2; 1Pe 5:1-4 or he. De 33:10; 1Sa 12:23; Ps 34:11; 51:13; Ec 12:9; Mt 28:19; Joh 3:2; Ac 13:1; Ga 6:6; Eph 4:11; Col 1:28-29; 1Ti 2:7; 3:2; 5:17; 2Ti 2:2,24 General references. exp: 1Co 12:7.
exhorteth. Ac 13:15; 15:32; 20:2; 1Co 14:3; 1Th 2:3; 1Ti 4:13; Heb 10:25; 13:22 giveth. or, imparteth. Ro 12:13; De 15:8-11,14; Job 31:16-20; Ps 112:9; Pr 22:9; Ec 11:1-2,6; Isa 32:5,8; 58:7-11; Mt 6:2-4; 25:40; Lu 21:1-4; Ac 2:44-46; 4:33-35; 11:28-30; 2Co 8:1-9,12; 1Th 2:8; 1Pe 4:9-11 with simplicity. or, liberally. 2Co 1:12; 8:2; 11:3; Eph 6:5; Col 3:22 ruleth. Ro 13:6; Ge 18:19; Ps 101; Ac 13:12; 20:28; 1Co 12:28; 1Th 5:12-14; 1Ti 3:4-5; 5:17; Heb 13:7,17,24; 1Pe 5:2-3 with diligence. Ec 9:10 sheweth. De 16:11,14-15; Ps 37:21; Isa 64:5; 2Co 9:7 General references. exp: Ex 18:13; 1Co 12:7.'.

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C12-S6 (Verse 9) Let love be without dissimulation.

This sentence and the next are in the same verse. Both sentences tell us the spirit that should control every action of our life. That is, having dealt with the differences that God provides, Paul is now returning to the similarities and, starting with this sentence, Paul is giving instructions that apply to all of us on a personal level.

Webster's 1828 dictionary defines dissimulation as: 'n. L., to make like; like. the act of dissembling; a hiding under a false appearance; a feigning; false pretension; hypocrisy. Dissimulation may be simply concealment of the opinions, sentiments or purpose; but it includes also the assuming of a false or counterfeit appearance which conceals the real opinions or purpose. Dissimulation among statesmen is sometimes regarded as a necessary vice, or as no vice at all. Let love be without dissimulation. Romans 12.'

The only other place that we find forms of this word used in the New Testament is in Galatians 2:13. At that time the saved Jews who were teaching keeping the Mosaic law were causing a split within the church at Antioch that even got Peter and Barnabas caught up in it. They were being used by the devil to try to stop the gospel from going any further among the Gentiles. When we start deciding that God's love that is within us can go to one type of person more than to another type of person we are helping the devil to destroy God's work. Look at the Civil War. Look at James 2:5-12. Look at Joshua 7:11; Psalms 26:4; Proverbs 26:24 and Jeremiah 42:20, which are the Old Testament verses which use forms of this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love. 2Sa 20:9-10; Ps 55:21; Pr 26:25; Eze 33:31; Mt 26:49; Joh 12:6; 2Co 6:6; 8:8; 1Th 2:3; 1Ti 1:5; Jas 2:15-16; 1Pe 1:22; 4:8; 1Jo 3:18-20 General references. exp: De 4:4; Heb 13:1; 1Jo 4:21.'.

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C12-S7 (Verse 9) General steps for everyone to follow.

Abhor that which is evil;
cleave to that which is good..

Within our simple sentence we find a simple two Step procedure. As found consistently throughout the Bible, we are told to get out sin before trying to bring in God's presence and influence.

Below are the definitions of the words abhor and cleave. We are commanded to do both. We are to absolutely nothing to do with anything that the word of God calls evil. And, after completely separating from evil, we are to do everything that we can to hold onto that which is good. This means that we must completely separate from anything which interferes with our doing what God defines as good.

We find abhor is used within the Bible in: Exodus 5:21; Leviticus 20:23; Leviticus 26:11, 15, 30, 43-44; Deuteronomy 7:26; Deuteronomy 23:7; Deuteronomy 32:19; 1Samuel 2:17; 1Samuel 27:12; 2Samuel 16:21; 1Kings 11:25; Job 9:31; Job 19:19; Job 30:10; Job 33:20; Job 42:6; Psalms 5:6; Psalms 10:3; Psalms 22:24; Psalms 36:4; Psalms 78:59; Psalms 89:38; Psalms 106:40; Psalms 107:18; Psalms 119:163; Proverbs 22:14; Proverbs 24:24; Isaiah 7:16; Isaiah 49:7; Isaiah 66:24; Jeremiah 14:21; Lamentations 2:7; Ezekiel 16:25; Amos 5:10; Amos 6:8; Micah 3:9; Zechariah 11:8; Romans 2:22; Romans 2:22 and our current sentence.

Webster's 1828 dictionary defines abhor as: 'v.t. L abhorreo, of ab and horreo, to set up bristles, shiver or shake; to look terrible. 1. to hate extremely, or with contempt; to lothe, detest or abominate. 2. to despise or neglect. Ps. xxii. 24. Amos vi. 8. 3. to cast off or reject. Ps. lxxix. 38.' the International Standard Bible Encyclopedia defines abhor as: '"To cast away," "reject," "despise," "defy," "contemn," "loathe," etc. (1) Translated in the Old Testament from the following Hebrew words amongst others: (ba'ash), "to be or to become stinking" (1Sa 27:12; 2Sa 16:21); (ga'al), "to cast away as unclean," "to loathe"; compare Eze 16:5 the King James Version; (quts), "to loathe," "to fear" (Ex 1:12 m; 1Ki 11:25; Isa 7:16); (shaqats), "to detest" (Ps 22:24); (ta'abh), (ta'abh), "to contemn" (De 23:7); (dera'on), "an object of contempt," "an abhorring" (Isa 66:24; Da 12:2 margin). (2) Translated in the New Testament from the following Greek words: bdelussomai, which is derived from bdeo, "to stink" (Ro 2:22); apostugeo, derived from stugeo, "to hate," "to shrink from" (Ro 12:9)'. The functional definition for this word is: 'To hate extremely, or with contempt; to loathe, detest or abominate'.

The functional definition for this word is: 'To hate extremely, or with contempt; to loathe, detest or abominate'.

As people like to say today: 'Get rid of it with extreme prejudice'. Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil.

We find cleave is used within the Bible in: Genesis 2:24; Leviticus 1:17; Deuteronomy 4:4; Deuteronomy 10:20; Deuteronomy 11:22; Deuteronomy 13:4, 17; Deuteronomy 14:6; Deuteronomy 28:21, 60; Deuteronomy 30:20; Joshua 22:5; Joshua 23:8, 12; 2Kings 3:3; 2Kings 5:27; Job 16:13; Job 19:20; Job 29:10; Job 31:7; Job 38:38; Psalms 22:15; Psalms 41:8; Psalms 44:25; Psalms 74:15; Psalms 101:3; Psalms 102:5; Psalms 119:25; Psalms 137:6; Psalms 141:7; Ecclesiastes 10:9; Isaiah 14:1; Jeremiah 13:11; Lamentations 4:4, 8; Ezekiel 3:26; Daniel 2:43; Daniel 11:34; Habakkuk 3:9; Zechariah 14:4; Matthew 19:5; Mark 10:7; Luke 10:11; Acts 11:23 and our current sentence.

Webster's 1828 dictionary defines cleave as: 'v.i. 1. to stick; to adhere; to hold to. My bones cleave to my skin. Ps. 102. Let my tongue cleave to the roof of my mouth. Ps. 137. Cleave to that which is good. Rom. 12. 2. to unite aptly; to fit; to sit well on. 3. to unite or be united closely in interest or affection; to adhere with strong attachment. A man shall leave father and mother, and cleave to his wife. Gen. 2. Math. 19. Cleave to Jehovah your God. Josh. 23.

CLEAVE, v.t. 1. to part or divide by force; to split or rive; to open or serve the cohering parts of a body, by cutting or by the application of force; as, to cleave wood; to cleave a rock; to cleave the flood. Ps. 74. 2. to part or open naturally. Every beast that cleaveth the cleft into two claws. Deut. 14. CLEAVE, v.i. to part; to open; to crack; to separate, as parts of cohering bodies; as, the ground cleaves by frost. The mount of Olives shall cleave in the midst thereof. Zech. 14'.

The International Standard Bible Encyclopedia defines cleave as: '(1) baqa' "to split," or "to rend." We are told that Abraham "clave the wood for the burnt-offering" (Ge 22:3), and that "they clave the wood of the cart" (1Sa 6:14). the Psalmist speaks of Yahweh cleaving fountain and flood (Ps 74:15), and the plowman cleaving the earth (Ps 141:7). forother examples see Jg 15:19; Ec 10:9; Ps 78:15; Hab 3:9. (2) dabhaq; kollao, "to adhere to," or "to join one's self to." this meaning is the reverse of the preceding. the Psalmist speaks of his tongue cleaving to the roof of his mouth (Ps 137:6). We are told that a man should cleave unto his wife (Ge 2:24; Mt 19:5). It is said that Ruth clave unto her mother-in-law (Ru 1:14), and that certain men clave unto Paul (Ac 17:34; compare Ac 4:23; 11:23 margin). "Cleave" is also used in this sense to describe one's adherence to principles. Paul admonished the Romans to cleave to that which is good (Ro 12:9).'

The functional definition for this word is: 'To absolutely hold to'.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the coincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Abhor. Ps 34:14; 36:4; 45:7; 97:10; 101:3; 119:104,163; Pr 8:13; Am 5:15; Heb 1:9 cleave. Ac 11:23; 1Th 5:15; Heb 12:14; 1Pe 3:10-11 exp: De 10:20; 30:20; Jos 22:5; 23:12; Mt 19:5. General references. exp: De 4:4; Heb 13:1; 1Jo 4:21.'.

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C12-S8 (Verse 10-13) Specific steps for everyone to do.

Be kindly affectioned one to another with brotherly love;
in honour preferring one another;
Not slothful in business;
fervent in spirit;
serving the Lord;
Rejoicing in hope;
patient in tribulation;
continuing instant in prayer;
Distributing to the necessity of saints;
given to hospitality..

This sentence is covered in detail in the note for This verse within the Lord Jesus Christ Study. Within it is an explanation of progressive steps of spiritually maturing that are within this chapter. We are each to go through these steps before we reach the level of service that God wants us to have. That note also has a short note on each phrase in this sentence that explains how a spiritually mature person responds to each item in this sentence. This note will concentrate more on the details. Please see that note for the overview of this sentence.

Within our sentence we see the order that spiritual lessons need to be learned as we grow up. We try to teach children to be kindly affectioned one to another with brotherly love. Then when children get to be teens life is all about competition and gaining honor to establish your place in the group that you are in. That's a big part of being in sports. Thus, the teen who is following Christ, instead of their flesh, will learn to be in honour preferring one another. At the end of our teen years we get a job and must learn to be Not slothful in business. Having established our position and job in life, we start to 'live'. This is when we need to personally have God's Holy Spirit lead our life and become fervent in spirit; serving the Lord. (Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve.) formost people this time is full of adventure and enjoyment when all things seem possible. This time of life is when we need to keep in mind the instructions to be rejoicing in hope with our hope based upon our Lord and not the world, the flesh and the devil. This is because eventually the realities of life sink in with the crushing of hope, the disappointments and other problems of life loom larger than earlier in life.

Now we must learn to be patient in tribulation. This is also when we really learn the power of prayer and need to become instant in prayer. (Please see the note for Romans 15:30-32 which is the only other place in Romans where any form of the word comfort is used. That note explains the use of this word within Romans.) While we need each of these lessons all of our life, each season of life seems to concentrate more on one phase of this sentence other another. Thus, the time from when children start to leave the house until retirement is when most people put aside the greatest amount of savings that they do in preparation for their years of retirement. While people are concentrating on doing that they need to concentrate upon Distributing to the necessity of saints. (Please see the note for Romans 16:1 which has links to everywhere that the New Testament uses any form of the word saint along with a definition.) Finally, all throughout life, especially our adult life, we need to learn to be given to hospitality. Many older person complains about being alone and lonely because they never learned this lesson and they are no longer able, or interested, in doing the things that they did while younger. While many have a homeans place that can be used for hospitality, many are left alone in it because they never learned this character trait. Even when their children take over their possessions and control of their lives, many people are pushed into a back room because they never learned to be given to hospitality.

Forms of the word kind occur 274 times in 249 verses of the Bible, occur 39 times in 39 verses of the New Testament and only in this sentence within Romans. Webster's 1828 dictionary defines kindly 'a. See Kind, the noun. Homogeneal; congenial; kindred; of the same nature. this Johnson supposes to be the original sense; but it is also used as a derivative of the adjective, in the sense of: 1. Mild; bland; softening; as kindly showers.

KINDLY, adv. With good will; with a disposition to make others happy or to oblige; benevolently; favorably. Let the poor be treated kindly. Be kindly affectioned one to another, with brotherly love--Rom.12. And he comforted them, and spake kindly unto them. Gen.50:21 '. The exact word of kindly only occurs in 10 verses which are: Genesis 24:49; Genesis 34:3; Genesis 47:29; Genesis 50:21; Joshua 2:14; Ruth 1:8; 1Samuel 20:8; 2Kings 25:28; Jeremiah 52:32 and our current sentence.

Many people confuse affect and effect. Think of them as 'cause' and 'result'. Webster's 1828 dictionary defines affect as 'v.t. L. afficio, affectum, of as and facio, to make; affecto, to desire, from the same room. Affect is to make to, or upon to press upon. 1. to act upon; to produce an effect or change upon; as, cold affects the body; loss affects our interests. 2. to act upon, or move the passions; as, affected with grief. 3. to aim at; aspire to; desire or entertain pretension to; as, to affect imperial sway. See the etymology of Affair. 4. to tend to by natural affinity or disposition; as, the drops of a fluid affect a spherical form. 5. to love, or regard with fondness. Think not that wars we love and strife affect. This sense is closely allied to the third. 6. to make a show of; to attempt to imitate, in a manner not natural; to study the appearance of what is not natural, or real; as, to affect to be grave; affected friendship. It seems to have been used formerly for convict or attaint, as in Ayliffe's Parergon; but this sense is not now in use.' Knowing the root word is important because we can then see that true affection requires action and is not just a 'good feeling towards another person'. We find forms of affect is used in only 13 verses of the Bible, which are: 1Chronicles 29:3; Lamentations 3:51; Acts 14:2; Romans 1:26, 31; this sentence; 2Corinthians 7:15; Galatians 4:17-18; 5:24; Colossians 3:2; Colossians 3:5; 1Thessalonians 2:8; 2Timothy 3:3. Most of these links to New Testament verses go to Book Studies which give a more detailed note about the use of the word in that book and sentence. In our currently sentence we are told to have kind feelings which cause us to act to help other people who are saved. Webster's 1828 dictionary defines the adjective form of kind as 'Disposed to do good to others, and to make them happy by granting their requests, supplying their wants or assisting them in distress; having tenderness or goodness of nature; benevolent; benignant. God is kind to the unthankful, and to the evil. Luke 6. Be ye kind one to another, tender-hearted. Eph.4. 2. Proceeding from tenderness or goodness of heart; benevolent; as a kind act; a kind return of favors.'

The word brotherly is only used in

Amos 1:9 says, Thus, saith the LORD; forthree transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:. Here we find God bringing judgment upon a people who should have remembered...the brotherly covenant but refused to do so.
Our current sentence tells us to add brotherly love to the action of be kindly affectioned one to another.
1Thessalonians 4:9 says, But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. However, Paul went on, in the next sentence, to say but we beseech you, brethren, that ye increase more and more. No matter how much we feel and act This way we can still improve.
Hebrews 13:1 says, Let brotherly love continue. that chapter continues with other instructions on how to act so that we bring honor and glory to the names of God and of Christ.
2Peter 1:7 says, and to godliness brotherly kindness; and to brotherly kindness charity. the note for this sentence, in the Book Study on 2Peter, explains the difference between brotherly kindness, sisterly kindness, and charity. Please see that note for more details.

Please see the note for Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love.

Honour is used 211 times in 190 verses of the Bible, 79 times in 65 verses of the New Testament and, in Romans, in 1:24; 2:7, 10, 23; 9:21; our current sentence and 13:7. Within those counts (and links), dishonour is used 15 times in the Bible, 9 times in the New Testament and, in Romans, in 1:24; 2:23 and 9:21.

Webster's 1828 dictionary defines honor as 'n. on'or. L. honor, honos. 1. the esteem due or paid to worth; high estimation. A prophet is not without honor, except in his own country. Matt.13. 2. A testimony of esteem; any expression of respect or of high estimation by words or actions; as the honors of war; military honors; funeral honors; civil honors. 3. Dignity; exalted rank or place; distinction. I have given thee riches and honor. 1 Kings 3. Thou art clothed with honor and majesty. Ps. 104. In doing a good thing, there is both honor and pleasure. 4. Reverence; veneration; or any act by which reverence and submission are expressed, as worship paid to the Supreme Being. 5. Reputation; good name; as, his honor is unsullied. 6. True nobleness of mind; magnanimity; dignified respect for character, springing from probity, principle or moral rectitude; a distinguishing trait in the character of good men. 7. An assumed appearance of nobleness; scorn of meanness, springing from the fear of reproach, without regard to principle; as, shall I violate my trust? forbid it, honor. 8. Any particular virtue much valued; as bravery in men, and chastity in females. 9. Dignity of mien; noble appearance. Godlike erect, with native honor clad. 10. that which honors; he or that which confers dignity; as, the chancellor is an honor to his profession. 11. Privileges of rank or birth; in the plural. Restore me to my honors. 12. Civilities paid. Then here a slave, or if you will, a lord, to do the honors, and to give the word. 13. that which adorns; ornament; decoration. The sire then shook the honors of his head. 14. A noble kind of seignory or lordship, held of the king in capite. On or upon my honor, words accompanying a declaration which pledge one's honor or reputation for the truth of it. the members of the house of lords in Great Britain are not under oath, but give their opinions on their honor. Laws of honor, among persons of fashion, signify certain rules by which their social intercourse is regulated, and which are founded on a regard to reputation. these laws require a punctilious attention to decorum in external deportment, but admit of the foulest violations of moral duty. Court of honor, a court of chivalry; a court of civil and criminal jurisdiction, having power to redress injuries of honor, and to hold pleas respecting matters of arms and deeds of war.

HON'OR, v.t on'or. L. honoro. 1. to revere; to respect; to treat with deference and submission, and perform relative duties to. Honor thy father and thy mother. Ex.201. 2. to reverence; to manifest the highest veneration for, in words and actions; to entertain the most exalted thoughts of; to worship; to adore. That all men should honor the Son, even as they honor the Father. John 5. 3. to dignify; to raise to distinction or notice; to elevate in rank or station; to exalt. Men are sometimes honored with titles and offices, which they do not merit. Thus, shall it be done to the man whom the king delighteth to honor. Esth.6. 4. to glorify; to render illustrious. I will be honored upon Pharaoh, and upon all his host. Ex.14. 5. to treat with due civility and respect in the ordinary intercourse of life. the troops honored the governor with a salute. 6. In commerce, to accept and pay when due; as, to honor a bill of exchange.' thus, we see that this word is used as a noun and as an action verb. As a noun it identifies the result of the action verb. We also see many applications of the word within this definition.

Thompson Chain provides links to honour as:
Due the Aged (General References to) Le 19:32; Job 32:6; Pr 23:22; 1Ti 5:1-2. See Gray Hairs.
Due to God Ps 29:2; 34:3; 57:5; 71:8; 107:32; 145:5; Isa 25:1; Re 19:7. See Glorifying God. See Reverence. See Fear of God.
Due to Religious Leaders Php 2:29; 1Th 5:13; 1Ti 5:17; Heb 13:7.
Earthly: Offered as a Bribe Nu 22:17; 1Ch 29:28; 2Ch 17:5; 32:27.
A Tribute to Success or Wealth Job 29:8.
Transitory Ps 49:12.
A King's Gift Da 2:6.
A Hindrance to Faith Joh 5:44.
Filial: Enjoined Ex 20:12; Le 19:3; De 27:16; Pr 1:8; 20:20; 30:17; Isa 45:10; Mt 15:4; Eph 6:2; 1Ti 5:4. See Filial Obedience:
Examples of: Joseph Ge 41:12.
David 1Sa 22:3.
Solomon 1Ki 2:19.
Elisha 1Ki 19:20.
Sons of Jonadab Jer 35:8.
Jesus Lu 2:51; Joh 19:25-26.
From God: See Exaltation (True Honour comes from God) 1Ki 3:13; Ps 91:15; Ec 6:2; Da 5:18; Joh 12:26.
Earthly. See Filial Honour. Given to Christ See Christ; King Mr 11:8; Lu 4:15; 19:35; Joh 12:13; Re 5:13.
Wisdom and Virtue lead to Pr 3:16; 4:8; 8:18; 13:18; 21:21; 22:4; Ro 2:10.

Webster's 1828 dictionary defines prefer as 'v.t. L. proefero; proe, before, and fero, to bear or carry. 1. Literally, to bear or carry in advance, in the mind, affections or choice; hence, to regard more than another; to honor or esteem above another. It is sometimes followed by above, before, or to. If I prefer not Jerusalem above my chief joy. Ps.137. He that cometh after me, is preferred before me. John 1. 2. to advance, as to an office or dignity; to raise; to exalt; as, to prefer one to a bishopric; to prefer an officer to the rank of general. 3. to offer; to present; to exhibit; usually with solemnity, or to a public body. It is our privilege to enjoy the right of preferring petitions to rulers for redress of wrongs. My vows and prayers to thee preferred. Prefer a bill against all kings and parliaments since the conquest. 4. to offer or present ceremoniously, or in ordinary familiar language. He spake, and to her hand preferr'd the bowl. This is allowable, at least in poetry, though not usual.'

Forms of the word prefer only occur 8 times in the Bible. They are:

Esther 2:9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women.
Psalms 137:6 If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
Daniel 6:3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
John 1:15 John bare witness of him, and cried, saying, this was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
John 1:27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
John 1:30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
Our current sentence.
1Timothy 5:21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

Webster's 1828 dictionary defines slothful as 'a. Inactive; sluggish; lazy; indolent; idle. He that is slothful in his work, is brother to him that is a great waster. Prov. 18.' forms of the word slouth only occur 17 times in the Bible. They are: Joshua 19:12; Judges 18:9; Proverbs 12:24, 27; Proverbs 15:19; Proverbs 18:9; Proverbs 19:15, 24; Proverbs 21:25; Proverbs 22:13; Proverbs 24:30; Proverbs 26:13-15; Ecclesiastes 10:18; Matthew 25:26; our current sentence and Hebrews 6:12. Please note that more of these are in Proverbs and basically tells us the cursed end such a person comes to.

The word business only occurs 29 times in the Bible, which are: Genesis 39:11; Deuteronomy 24:5; Joshua 2:14; Joshua 2:20; Judges 18:7,28; 1Samuel 20:19; 1Samuel 21:2; 1Samuel 21:8; 1Chronicles 26:29-30; 2Chronicles 13:10; 2Chronicles 17:13; 2Chronicles 32:31; Nehemiah 11:16; Nehemiah 11:22; Nehemiah 13:30; Esther 3:9; Psalms 107:23; Proverbs 22:29; Ecclesiastes 5:3; Ecclesiastes 8:16; Daniel 8:27; Luke 2:49; Acts 6:3; our current sentence; Romans 16:2 and 1Thessalonians 4:11. Webster's 1828 dictionary defines business as 'n. biz'ness. See Busy. Employment; that which occupies the time, attention and labor of men, for the purpose of profit or improvement--a word of extensive use and indefinite signification. Business is a particular occupation, as agriculture, trade, mechanic art, or profession, and when used of a particular employment, the word admits of the plural number, businesses. Business is also any temporary employment. 1. Affairs; concerns; as, a man leaves his business in an unsettled state. 2. the subject of employment; that which engages the care and attention. You are so much the business of our souls. 3. Serious engagement; important occupation, in distinction from trivial affairs. It should be the main business of life to serve God, and obey his commands. 4. Concern; right of action or interposing. "What business has a man with the disputes of others?" 5. A point; a matter of question; something to be examined or considered. Fitness to govern is a perplexed business. 6. Something to be done; employment of importance to one's interest, opposed to amusement; as, we have no business in town. They were far from the Zidoni and and had no business with any one. 7. Duty, or employment that duty enjoins. A lawyer's business is to do justice to his clients. Todo the business for a man, is to kill, destroy or ruin him.' Basically, if we have something that engages a significant amount of our time then we are to pay attention and get it done and get it done right.

We find the word fervent is used only within the New Testament and in Acts 18:25; our current sentence; 2Corinthians 7:7; Colossians 4:12; James 5:16; 1Peter 1:22; 1Peter 4:8; 2Peter 3:10, 2Peter 3:12. Webster's 1828 dictionary defines fervent as 'a. L. fervens, from ferveo, to be hot, to boil, to glow. 1. Hot; boiling; as a fervent summer; fervent blood. 2. Hot in temper; vehement. They are fervent to dispute. 3. Ardent; very warm; earnest; excited; animated; glowing; as fervent zeal; fervent piety. Fervent in spirit. Rom 12'. In addition, to the verses which use the word fervent, we have verses which tell us that God will bring judgment upon saved people who are not fervent. These include Matthew 24:12; Revelation 2:4 and Revelation 3:15-16.

Forms of the word rejoice occurs 286 times in 266 verses of the Bible, 77 times in 70 verses of the New Testament and, in Romans, in 5:2; our current sentence; 12:15 and in 15:10. Most people should understand what it means to rejoice. The significant thing is that twice, within this epistle, we are told to Rejoicing in hope. As explained many places on this site, Biblical hope is an action verb just like faith. The difference is that faith is based upon a promise found within the word of God and hope is based upon the character of God. That means that we are to rejoice when we act upon the character of God, and have expected results, and not wait until we have those results from God. Within our current sentence we read rejoicing, which means this is to be an ongoing action. Please also see the note for Galatians 4:27 which has links to every place that Galatians uses the word rejoice along with the definition from Webster's 1828 and links from other commentators. Please also see the note for Philippians 4:4-LJC which has links to where Philippians uses the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Webster's 1828 dictionary defines patient as 'a. pa'shent. L. patiens. 1. Having the quality of enduring evils without murmuring or fretfulness; sustaining afflictions of body or mind with fortitude, calmness or Christian submission to the divine will; as a patient person, or a person of patient temper. It is followed by of before the evil endured; as patient of labor or pain; patient of heat or cold. 2. Not easily provoked; calm under the sufferance of injuries or offenses; not revengeful. Be patient towards all men. 1 thess.5. 3. Persevering; constant in pursuit or exertion; calmly diligent. Whatever I have done is due to patient thought. 4. Not hasty; not over eager or impetuous; waiting or expecting with calmness or without discontent. Not patient to expect the turns of fate.' We see forms of patient is used only 15 times in 14 verses of the Bible. They are:

Psalms 37:7 says Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. this is the first usage of this word and tells us that if we are fretting then we are not waiting patiently.
Psalms 40:1 says To the chief Musician, A Psalm of David. I waited patiently for the LORD; and he inclined unto me, and heard my cry. this verse tells us the result that we can expect if we wait patiently for the LORD.
Ecclesiastes 7:8 says Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. Here we see that the proud in spirit does not receive blessings from God, because they are not living by faith, but the patient in spirit do receive the blessings from God. Living by faith requires us to be patient in spirit.
Acts 26:3 says Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. this shows us that we can not exercise expertise unless we are patient enough to hear the truth before judging a matter.
Romans 2:7 gives us the results of God's judgment of people who obey God's truth. Please see the note for that sentence for more details.
Our current sentence says that we are all to be patient in tribulation as part of our reasonable service to God.
1Thessalonians 5:14 says Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. this is the start of the summary of the epistle of 1Thessalonians. All saved are commanded to be patient toward all men.
2Thessalonians 3:5 says And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. It tells us that our Lord God is Who direct (our) hearts this way. Please see the note for that sentence for more details.
1Timothy 3:3 says Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; this is part of the requirements for a bishop (pastor).
2Timothy 2:24 says And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, and the sentence continues with more detail of what is required of the servant of the Lord. Since that is what is the main subject of this chapter, the details within each chapter should be compared. Please see the note for that sentence for more details.
Hebrews 6:15 says And so, after he had patiently endured, he obtained the promise. this verse tells us that Abraham obtained the promise after he had patiently endured. This is also how we are to obtained the promise that comes from God.
James 5:7-8 says Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. Once more, like Hebrews 6:15, we are told to be patient if we want to obtain the promise from our Lord.
1Peter 2:20 says For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. this verse tells us that our patience get us a reward from God only when we take unjustified tribulation patiently. This, of course, is the exact same massage as our current sentence. Please see the note for that sentence for more details.

Webster's 1828 dictionary defines distribute as 'v.t. L., to give or divide. 1. to divide among two or more; to deal; to give or bestow in parts or portions. Moses distributed lands to the tribes of Israel. Christ distributed the loaves to his disciples. 2. to dispense; to administer; as, to distribute justice. 3. to divide or separate, as into classes, orders, kinds or species. 4. to give in charity. Distributing to the necessities of the saints. Romans 12. 5. In printing, to separate types, and place them in their proper cells in the cases.' Within the Bible the word distribute is used in ways matching each part of this definition. We find forms of the word distribute in: Joshua 13:32; Joshua 14:1; 1Chronicles 24:3; 2Chronicles 23:18; 2Chronicles 31:14; Nehemiah 13:13; Job 21:17; Luke 18:22; John 6:11; Acts 4:35; our current sentence; 1Corinthians 7:17; 2Corinthians 9:13; 2Corinthians 10:13; 1Timothy 6:18.

Webster's 1828 dictionary defines hospitality as 'n. L. hospitalitas. the act or practice of receiving and entertaining strangers or guests without reward, or with kind and generous liberality. A bishop--must be given to hospitality. 1 Tim.3. Hospitality I have found as universal as the face of man.' this word is used only 4 times within the Bible (our current sentence; 1Timothy 3:2; Titus 1:8; 1Peter 4:9). Please see the notes within the Book Studies at the links provided. Please also see the note for Romans 15:30-32 for links to sentences within Romans which have a form of the word pray.

Please also see the note for 1John 3:20 which tells us that if we are obeying God's commandments then whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. Obviously, the only way that we can do all that is meant by the commands of this sentence is if we are getting our needs met by God. Thus, our failure to obey the commands of this sentence shows that we are not obeying God's command and misrepresents God's provision for His children.

Please see above, within this note, for the word kind.

Please see above, within this note, for the word affect. Please also see the note for C4-S16 for links to every place that the Bible uses the words affect or effect along with the definitions from Webster's 1828 and an explanation of the difference between these two words. The functional definition for the word affect is: 'Cause a change'.

Please see above, within this note, for the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Paul uses brethren here because the people that he is addressing are the truly saved are. Please see the note for Romans 1:13 for links to every place that Romans uses brethren or brother or sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother.

Please see above, within this note, for the word honour.

Please see above, within this note, for the word prefer.

Please see above, within this note, for the word slothful.

Please see above, within this note, for the word business.

Please see above, within this note, for the word fervent.

In addition, to the references within the note above, please also see the notes for Romans C8S1; Galatians C6S8; Hebrews 8:10-LJC about the word Spirit. Please also see the note for 1Peter C1S11 about the spiritual verses physical. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see this note for links to every usage in the Bible for the phrase spirit of the Lord. Please also see the note for Romans C11S13 about the phrase spirit of slumber. Please also see the note for Galatians 6:1 in Word Study on Spirit about the word spiritual.

Please see above, within this note, for the word rejoice.

Please see the note for Romans 8:24 which has links to every place in Romans where the word hope is used. As pointed out there, I urge the reader to prayerfully read each of the sentences in Romans that use the word hope, with the accompanying notes that are in this Study. All of them are doctrinally significant and many are complex sentences. Please also see the notes for 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

Please see above, within this note, for the word patient.

The note for Romans 5:3-5 provides links to every verse in the Bible which uses the word tribulation along with a small note on each verse. The functional definition is: 'Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution'. Please also see the note for Romans C8S37 about this word.

Please see the note for Luke 2:38 about the word instantly. Webster's 1828 defines this word as: 'Immediately; without any intervening time; at the moment. Lightning often kills instantly. 1. With urgent importunity. And when they came to Jesus,they besought him instantly, saying, that he was worthy for whom he should do this. Luke 7. 2. With diligence and earnestness. Acts.26'.

Please also see the note for Romans 15:30-32 for links to sentences within Romans which have a form of the word pray. Please also see the note for 2Corinthians C1S6 and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. Please also see the message called: Paul's Prayer Requests, along with other Messages on prayer.

Please see above, within this note, for the word distribute.

Please see the note for 1Corinthians 12:22 about the word necessary. The note for that verse has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition is: 'That must be; that cannot be otherwise; indispensably requisite. It is necessary that every effect should have a cause'.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please see above, within this note, for the word hospitality.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'kindly. Joh 13:34-35; 15:17; 17:21; Ac 4:32; Ga 5:6,13,22; Eph 4:1-3; Col 1:4; 1Th 4:9; 2Th 1:3; Heb 13:1; 1Pe 1:22; 2:17; 3:8-9; 2Pe 1:7; 1Jo 2:9-11; 3:10-18; 4:11,20-21; 5:1-2 with brotherly love. or, in the love of the brethren. Job 1:4; Ps 133:1 in honour. Ge 13:9; Mt 20:26; Lu 14:10; Php 2:3; 1Pe 5:5 General references. exp: Ex 18:9; Mt 23:6; Lu 9:46; 22:24; Joh 15:12; Heb 13:1; 1Jo 4:21.
slothful. Ex 5:17; Pr 6:6-9; 10:26; 13:4; 18:9; 22:29; 24:30-34; 26:13-16; Ec 9:10; Isa 56:10; Mt 25:26; Ac 20:34-35; Eph 4:28; 1Th 4:11-12; 2Th 3:6-12; 1Ti 5:13; Heb 6:10-11 fervent. Mt 24:12; Ac 18:25; Col 4:12-13; Jas 5:16; 1Pe 1:22; 4:8; Re 2:4; 3:15-16 serving. 1Co 7:22; Eph 6:5-8; Col 3:22-24; 4:1; Tit 2:9-10; Heb 12:28 exp: Ac 20:19.
Rejoicing. Ro 5:2-3; 15:13; Ps 16:9-11; 71:20-23; 73:24-26; Pr 10:28; 14:32; La 3:24-26; Hab 3:17-18; Mt 5:12; Lu 10:20; 1Co 13:13; Php 3:1; 4:4; Col 1:27; 1Th 5:8,16; 2Th 2:16-17; Tit 2:13; 3:7; Heb 3:6; 6:17-19; 1Pe 1:3-8; 4:13; 1Jo 3:1-3 patient. Ro 2:7; 5:3-4; 8:25; 15:4; Ps 37:7; 40:1; Lu 8:15; 21:19; Col 1:11; 1Th 1:3; 2Th 1:4; 3:5; 1Ti 6:11; 2Ti 3:10; Heb 6:12,15; 10:36; 12:1; Jas 1:3-4; 5:7,10-11; 1Pe 2:19-20; 2Pe 1:6; Re 13:10 continuing. Ge 32:24-26; Job 27:8-10; Ps 55:16-17; 62:8; 109:4; Jer 29:12-13; Da 9:18-19; Lu 11:5-13; 18; Ac 1:14; 2:42; 6:4; 12:5; 2Co 12:8; Eph 6:18-19; Php 4:6-7; Col 4:2,12; 1Th 5:17; Heb 5:7; Jas 5:15-16; 1Pe 4:7; 1Jo 5:14-15 General references. exp: 1Sa 8:20.
Distributing. Ro 12:8; 15:25-28; Ps 41:1; Ac 4:35; 9:36-41; 10:4; 20:34-35; 1Co 16:1-2; 2Co 8:1-4; 9:1,12; Ga 6:10; Phm 1:7; Heb 6:10; 13:16; 1Jo 3:17 given. Ge 18:2-8; 19:1-3; 1Ti 3:2; 5:10; Tit 1:8; Heb 13:2; 1Pe 4:9 General references. exp: Ru 2:16; Php 1:5.'.

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C12-S9 (Verse 14) Reactions to receiving wrong that saved are to have.

Equivalent Section: What to do.

Bless them which persecute you:.

Equivalent Section: What not to do.

bless,
and curse not..

This sentence is impossible to do without spiritual maturity and the help of the indwelling Holy Spirit. This comes directly from Matthew 25:26, which is part of the Beatitudes. This is another verse best left to the preachers to use their God given spiritual gift of wisdom to show people how to apply it and to explain the results that we can expect from God.

Please see the note for Galatians C3-S10 about the word bless. The true Bible functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Forms of the word persecute occur 95 times in 93 verses of the Bible, 49 times in 47 verses of the New Testament and, in Romans, in our current sentence and in 8:35. Please see the note for 8:35 for links to all of the verses in the New Testament which use the word persecution.

Webster's 1828 dictionary defines persecute as 'v.t. L. persequor; per and sequor, to pursue. See Seek and Essay. 1. In a general sense, to pursue in a manner to injure, vex or afflict; to harass with unjust punishment or penalties for supposed offenses; to inflict pain from hatred or malignity. 2. Appropriately, to afflict, harass, or destroy for adherence to a particular creed or system of religious principles, or to a mode of worship. thus, Nero persecuted the Christians by crucifying some, burning others, and condemning others to be worried by dogs. See Acts.22. 3. to harass with solicitations or importunity.'

Please see the note for Galatians C1-S4 about the word curse. The functional definition is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 12:21; Job 31:29-30; Mt 5:44; Lu 6:28; 23:34; Ac 7:60; 1Co 4:12-13; 1Th 5:15; Jas 3:10; 1Pe 2:21-23; 3:9'.

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C12-S10 (Verse 15) Reactions to brethren for all saved to have.

Rejoice with them that do rejoice,
and weep with them that weep..

This sentence sounds a whole lot easier to do than it really is. We have to feel what others are going through if we are going to Rejoice with them that do rejoice even though we personally feel like cursing and weeping. The same is true about weep with them that weep when what they weep about makes us personally want to rejoice or even when we just aren't personally involved with whatever is going on.

Please see the note for Romans 12:10-13 for verses, in Romans, which use forms of the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Please also see the note for Galatians 4:27 which has links to every place that Galatians uses the word rejoice along with the definition from Webster's 1828 and links from other commentators. Please also see the note for Philippians 4:4-LJC which has links to where Philippians uses the word rejoice.

Forms of the word weep occur 179 times in 159 verses of the Bible, 50 times in 43 verses of the New Testament, but only in this sentence within Romans. Webster's 1828 dictionary defines weep as 'v.i. pret. and pp. wept. Weeped, I believe is never used. See Whoop. the primary sense is to cry out. 1. to express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears. They all wept sore, and fell on Paul's neck, and kissed him. Acts 20. Phocion was rarely seen to weep or to laugh. 2. to shed tears from any passion. Persons sometimes weep for joy. 3. to lament; to complain. Numbers 11.

WEEP, v.t. 1. to lament; to bewail; to bemoan. We wandering go through dreary wastes, and weep each others woe. 2. to shed moisture; as, to weep tears of joy. Groves whose rich trees wept odrous gum and balm. 3. to drop; as the weeping amber. 4. to abound with wet; as weeping grounds.' In the Bible we most often see this word used when people don't believe God and end up with the judgment He promises or when people who believe God can not convince people that they care for to believe God and avoid punishment.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rejoice. Isa 66:10-14; Lu 1:58; 15:5-10; Ac 11:23; 1Co 12:26; 2Co 2:3; Php 2:17-18,28 weep. Ne 1:4; Job 2:11; Ps 35:13-14; Jer 9:1; Joh 11:19,33-36; 2Co 11:29; Php 2:26; Heb 13:3 General references. exp: Ex 18:9; 1Co 12:26; 2Co 2:2; Php 2:4.'.

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C12-S11 (Verse 16) Be of the same mind one toward another.

This verse has three very clear sentences which basically say to not be prejudice. Those who are the worst violators of these commands are usually sure that they are completely innocent. In order to be right, we each need to keep this mind-set towards the brethren. Please see the note for Romans 11:34 which has links to every verse, in Romans, which uses any form of the word mind along with a note which points out many of the things that the Bible tells us about our mind.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of the. Ro 15:5; 6:2; 2Ch 30:12; Jer 32:39; Ac 4:32; 1Co 1:10; Php 1:27; 2:2-3; 3:16; 4:2; 1Pe 3:8 General references. exp: Pr 4:3.'.

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C12-S12 (Verse 16) Don't be a snob.

Mind not high things,
but condescend to men of low estate..

Please see the note for Romans 11:34 which has links to every verse, in Romans, which uses any form of the word mind along with a note which points out many of the things that the Bible tells us about our mind. This sentence should be easier to understand if we consider that when Paul was relying upon his fancy religious training and religious upbringing (religious / mental high things), he went around killing members of the church. When Paul could personally say ...I have suffered the loss of all things, and do count them but dung, that I may win Christ.. (Philippians 4:6), he had stopped minding high things and had condescend to men of low estate. (Acts 4:13 says, Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus).

Some men want everyone to know about their Doctorate. Some men brag about their ignorance and want everyone to know about their lack of education or that they 'have gotten over it'. The most important part of that sentence in Acts is perceived...that they had been with Jesus. Jesus had a readily visible effect upon their life. Paul had an education that God could and did use but only after he had been with Jesus.

This is the only place in the Bible that we find condescend. Webster's 1828 dictionary defines condescend as 'v.i. L. See Descend. 1. to descend from the privileges of superior rank or dignity, to do some act to an inferior, which strict justice or the ordinary rules of civility do not require. Hence, to submit or yield, as to an inferior, implying an occasional relinquishment of distinction. Mind not high things, but condescend to men of low estate. Romans 7. 2. to recede from ones rights in negotiation, or common intercourse, to do some act, which strict justice does not require. Spains mighty monarch, in gracious clemency does condescend, on these conditions, to become your friend. 3. to stoop or descend; to yield; to submit; implying a relinquishment of rank, or dignity of character, and sometimes a sinking into debasement. Can they think me so broken, so debased, with corporal servitude, that my mind ever will condescend to such absurd commands?' Notice that while my comments centered on education, this definition actually applies to everything that provide social status. People still think that who their parents were makes them special. The same applies to wealth or type of upbringing or several other things. We see that this is true when we consider the definition of estate and how it is used within this sentence along with what the next sentence of this chapter says.

Webster's 1828 dictionary defines estate as ',n. L. status, from sto, to stand. the roots stb, std and stg, have nearly the same signification, to set, to fix. It is probable that the L. sto is contracted from stad, as it forms steti. 1. In a general sense, fixedness; a fixed condition; now generally written and pronounced state. She cast us headlong from our high estate. 2. Condition or circumstances of any person or thing, whether high or low. Luke 1. 3. Rank; quality. Who hath not heard of the greatness of your estate? 4. In law, the interest, or quantity of interest, a man has in lands, tenements, or other effects. Estates are real or personal. Real estate consists in lands or freeholds, which descent to heirs; personal estate consists in chattels or movables, which go to executors and administrators. there are also estates for life, for years, at will, etc. 5. fortune; possessions; property in general. He is a man of a great estate. He left his estate unincumbered. 6. the general business or interest of government; hence, a political body; a commonwealth; a republic. But in this sense, we now use State. Estates, in the plural, dominions; possessions of a prince. 1. Orders or classes of men in society or government. Herod made a supper for his chief estates. Mark 6. In Great Britain, the estates of the realm are the king, lords and commons; or rather the lords and commons. ESTA'TE, v.t. to settle as a fortune. Little used. 1. to establish. Little used.' As we can see, this word is used for our position within this world and the Bible warns us many places that following the world will lead to sin. Forms of the word estate is found in 1Chronicles 17:17; Esther 1:19; Psalms 136:23; Ecclesiastes 1:16; Ecclesiastes 3:18; Ezekiel 16:55; Ezekiel 36:11; Daniel 11:7, 20-21, 38; Mark 6:21; Luke 1:48; Acts 22:5; our current sentence; Colossians 4:8; Jude 1:6.

Please see above, within this note, for the word condescend.

Please see the note for Romans C9S19 about the phrase What is man.

Please see above, within this note, for the word estate.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Mind. Ps 131:1-2; Jer 45:5; Mt 18:1-4; 20:21-28; Lu 4:6-11; 22:24-27; 1Pe 5:3; 3Jo 1:9; Re 13:7-8 condescend to men of low estate. or, be contented with mean things. Job 31:13-16; 36:5; Pr 17:5; 19:7,17,22; Mt 6:25-26; 11:5; 26:11; Lu 6:20; 14:13; Php 4:11-13; 1Ti 6:6-9; Heb 13:5; Jas 2:5-6 General references. exp: Pr 4:3.'.

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C12-S13 (Verse 16) Be not wise in your own conceits.

In order to be right, we each need to keep this mind-set towards ourselves. This sentence is a qualifier to the prior sentence. Please also see the note above as this sentence is a qualifier to that sentence and is explained in the note above. We find conceit is used in the Bible in:

Proverbs 18:11 says The rich man's wealth is his strong city, and as an high wall in his own conceit.
Proverbs 26:5 says Answer a fool according to his folly, lest he be wise in his own conceit.
Proverbs 26:12 says Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
Proverbs 26:16 says The sluggard is wiser in his own conceit than seven men that can render a reason.
Proverbs 28:11 says The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
Romans 11:25 says For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. please see the note for that sentence for more details.
Our current sentence.

Webster's 1828 dictionary defines this word as: 'Conception; that which is conceived, imagined, or formed in the mind; idea; thought; image. In laughing there ever precedeth a conceit of somewhat ridiculous, and therefore it is proper to man. 2. Understanding; power or faculty of conceiving; apprehension; as a man of quick conceit. Nearly antiquated. How often did her eyes say to me, that they loved! Yet I, not looking for such a matter, had not my conceit open to understand them. 3. Opinion; notion; fancy; imagination; fantastic notion; as a strange or odd conceit. Seest thou a man wise in his own conceit? there is more hope of a fool than of him. Proverbs 26. 4. Pleasant fancy; gayety of imagination. On the way to the gibbet, a freak took him in the head to go off with a conceit. 5. A striking thought; affected or unnatural conception. Some to conceit alone their works confine. 6. Favorable or self-flattering opinion; a lofty or vain conception of ones own person or accomplishments. By a little study and a great conceit of himself, he has lost his religion. Out of conceit with, not having a favorable opinion of; no longer pleased with; as, a man is out of conceit with his dress. Hence to put one out of conceit with, is to make him indifferent to a thing, or in a degree displeased with it.
CONCEIT, v.t. to conceive; to imagine; to think; to fancy. The strong, by conceiting themselves weak, thereby rendered inactive'. Nave's Topical Bible provides references for the word conceit as: 'Pr 3:5,7; 12:15; 23:4; 26:5,12,16; 28:11,26; Isa 5:21; Jer 9:23; Lu 18:11-12; Ro 1:22; 11:25; 12:16'. Thompson Chain Topics provides references for the word conceit as: 'Pr 3:7; 26:5,12; Isa 5:21; Ro 12:16; 1Co 8:2; Ga 6:3'.

Please see above, within this note, for the word conceit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be not. Ro 11:25; Pr 3:7; 26:12; Isa 5:21; 1Co 3:18; 4:10; 6:5; 8:2; Jas 3:13-17 General references. exp: Pr 4:3.'.

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C12-S14 (Verse 17) Recompense to no man evil for evil.

This sentence is clear on the surface but it is a command which our flesh hates to obey. This is very similar to where God says To me belongeth vengeance, and recompence.. (Please see the note for 12:19). However, there is a difference in timing. Vengeance is done after a bit of time has passed since the original act. Recompense is done immediately after. Thus, we are to control our reactions. Recompense occurs 37 times in the Bible (Numbers 5:7-8; Ruth 2:12; 2Samuel 19:36; 2Samuel 22:21, 25; Job 34:33; Psalms 18:20, 24; Proverbs 11:31; Proverbs 20:22; Isaiah 65:6; Jeremiah 16:18; Jeremiah 18:20; Jeremiah 25:14; Jeremiah 32:18; Jeremiah 50:29; Ezekiel 7:3-4, 8-9; Ezekiel 9:10; Ezekiel 11:21; Ezekiel 16:43; Ezekiel 17:19; Ezekiel 22:31; Ezekiel 23:49; Hosea 12:2; Joel 3:4; Luke 14:14; Romans 11:35; our current sentence; 2Thessalonians 1:6; Hebrews 10:30). Notice that there are only six references in the New Testament. Basically, we are to worry about representing God and let God worry about the 'balance' due to others. Webster's 1828 dictionary defines recompense as ', v.t. 1. to compensate; to make return of an equivalent for anything given, done or suffered; as, to recompense a person for services, for fidelity or for sacrifices of time, for loss or damages. The word is followed by the person or the service. We recompense a person for his services, or we recompense his kindness. It is usually found more easy to neglect than to recompense a favor. 2. to require; to repay; to return an equivalent; in a bad sense. Recompense to no man evil for evil. Rom. 12. 3. to make an equivalent return in profit or produce. the labor of man is recompensed by the fruits of the earth. 4. to compensate; to make amends by anything equivalent. Solyman - said he would find occasion for them to recompense that disgrace. 5. to make restitution or an equivalent return for. Num. 5.'

Please see above, within this note, for the word recompense.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Recompense. Ro 12:19; Pr 20:22; Mt 5:39; 1Th 5:15; 1Pe 3:9 General references. exp: Ge 23:7; Ex 23:4; De 2:6; Pr 17:13; Ro 14:16; 1Th 5:22.'.

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C12-S15 (Verse 17) Provide things honest in the sight of all men.

Please notice that our sentence says that we are to provide these things and that we are to do so in the sight of all men. That leaves us no justification for prejudice. Webster's 1828 dictionary defines provide as 'v.t. L. provideo, literally to see before; pro and video, to see. 1. to procure beforehand; to get, collect or make ready for future use; to prepare. Abraham said, God will provide himself a lamb for a burnt-offering. Gen.22. Provide neither gold nor silver nor brass in your purses. Matt.10. Provide things honest in the sight of all men. Rom.12. 2. to furnish; to supply; followed by with. Rome, by the care of the magistrates, was well provided with corn. Provided of is now obsolete. 3. to stipulate previously. the agreement provides that the party shall incur no loss. 4. to make a previous conditional stipulation. See Provided. 5. to foresee; a Latinism. Not in use. 6. Provide, in a transitive sense, is followed by against or for. We provide warm clothing against the inclemencies of the weather; we provide necessaries against a time of need; or we provide warm clothing for winter, etc. PROVI'DE, v.i. to procure supplies or means of defense; or to take measures for counteracting or escaping an evil. the sagacity of brutes in providing against the inclemencies of the weather is wonderful. Government is a contrivance of human wisdom to provide for human wants.' forms of the word provide are found in: Genesis 22:8; Genesis 30:30; Exodus 18:21; Deuteronomy 33:21; 1Samuel 16:1, 17; 2Samuel 19:32; 1Kings 4:7, 27; 2Chronicles 2:7; 2Chronicles 32:29; Job 38:41; Psalms 65:9; Psalms 78:20; Proverbs 6:8; Matthew 10:9; Luke 12:20, 33; Acts 23:24; Acts 24:2; our current sentence; 2Corinthians 8:21; 1Timothy 5:8; Hebrews 11:40.

While we all want to appear to be honest, we all are tempted to do otherwise when we believed that we can get away with it. We tell ourselves that we are just 'bargaining well' or something else when we know that we are going well beyond such actions. Forms of the word honest are found in: Ezekiel 22:13, 27; Luke 8:15; Acts 6:3; our current sentence; Romans 13:13; 2Corinthians 4:2; 2Corinthians 8:21; 2Corinthians 13:7; Philippians 4:8; 1Thessalonians 4:12; 1Timothy 2:2; Hebrews 13:18; 1Peter 2:12. Webster's 1828 dictionary defines honest as 'a. on'est. L. honestus, from honos, honor. 1. Upright; just; fair in dealing with others; free from trickishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons. An honest man's the noblest work of God. An honest physician leaves his patient, when he can contribute no farther to his health. 2. Fair; just; equitable; free from fraud; as an honest transaction; an honest transfer of property. 3. Frank; sincere; unreserved; according to truth; as an honest confession. 4. Sincere; proceeding from pure or just principles, or directed to a good object; as an honest inquiry after truth; an honest endeavor; honest views or motives. 5. Fair; good; unimpeached. Seek seven men of honest report. Acts.6. 6. Decent; honorable; or suitable. Provide things honest in the sight of all men. Rom.12. 7. Chaste; faithful. Wives may be merry, and yet honest too. HON'EST, v.t. on'est. to adorn; to grace. Not used.'

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Provide. Ro 14:16; 1Co 6:6-7; 13:4-5; 2Co 8:20-21; Php 4:8-9; Col 4:5; 1Th 4:12; 5:22; 1Ti 5:14; Tit 2:4-5; 1Pe 2:12; 3:16 General references. exp: Ge 23:7; Ex 23:4; De 2:6; Pr 17:13; Ro 14:16; 1Th 5:22.'.

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C12-S16 (Verse 18) Each phrase below has equal importance.

If it be possible,
as much as lieth in you,
live peaceably with all men..

This sentence that many people use as an excuse to war with others while claiming that peace is not possible. King David could not live at peace with the enemies of God but a lot of those whom we call the enemies of God are in fact the enemies of our flesh and are being used by God to humble us so that he can bless us. Many of us miss the blessings of God because we are making excuses for disobeying this command.

Please see the note for Mark 10:27 about the word possible. The functional definition for this word is: 'That may be or exist; that may be now, or may happen or come to pass; that may be done; not contrary to the nature of things'.

Webster's 1828 dictionary defines peace as: 'n. L. pax, paco, to applease. 1. In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind. 2. Freedom from war with a foreign nation; public quiet. 3. Freedom from internal commotion or civil war. 4. Freedom from private quarrels, suits or disturbance. 5. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquility; calmness; quiet of conscience. Great peace have they that love the law. Ps.119. 6. heavenly rest; the happiness of heaven. 7. Harmony; concord; a state of reconciliation between parties at variance. 8. Public tranquility; that quiet, order and security which is guaranteed by the laws; as, to keep the peace; to break the peace. This word is used in commanding silence or quiet; as, peace to this troubled soul. Peace, the lovers are asleep. Tobe at peace, to be reconciled; to live in harmony. Tomake peace, to reconcile, as parties at variance. Tohold the peace, to be silent; to suppress one's thoughts; not to speak.' the word peace occurs 450 times in 420 verses of the Bible, 116 times in 109 verses of the New Testament and, within Romans, in:

1:7 says To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. this verse is part of the opening sentence for this epistle. We see in it that part of what this epistle is supposed to accomplish is show us how to get peace from God our Father, and the Lord Jesus Christ.
2:10 says But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: this is part of a sentence which warns of the judgment of God and includes the phrase For there is no respect of persons with God. It doesn't matter who we are, we will have peace only if we trust and obey God's commands to obey the truth and to worketh good.
3:17 says And the way of peace have they not known: this verse is only a small portion of the sentence which describes the natural sinful man.
5:1 says Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: this verse is part of a sentence which tells us that the only way that we can have peace with God is by being justified by faith...through our Lord Jesus Christ.
8:6 says For to be carnally minded is death; but to be spiritually minded is life and peace. Here we see that we can not have peace if we are carnally minded.
10:15 says And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Peace is part of the gospel that we are to preach.
Our Current sentence tells us that we can not always have peace with those people who are around us, but we should try to do that.
14:17 says For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Peace is part of the kingdom of God and just as important as righteousness, and...joy in the Holy Ghost.
14:19 says Let us therefore follow after the things which make for peace, and things wherewith one may edify another. the therefore of this verse makes it the conclusion of For he that in these things serveth Christ is acceptable to God, and approved of men.
15:13 says Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. Peace is one of the results of having true spiritual hope. in the God of hope.
15:33 says Now the God of peace be with you all. Amen. this verse tells us that peace comes from God.
16:20 says And the God of peace shall bruise Satan under your feet shortly. the grace of our Lord Jesus Christ be with you. Amen. this verse tells us that peace fights against Satan.

What we see from the use of peace, within Romans, is that it comes from God and through our Lord Jesus Christ; is only truly available when we are right with God; is part of the kingdom of God, which is to be within us; is a way for us to live; is part of the gospel that we are to preach and it fights against death and Satan. Please see the notes at each link above for more details about how the word peace is used in each sentence. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Peace is one of the fruit of the Spirit (Ephesians 5:22). Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about peace with God.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 . Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see above, within this note, about the word peace. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Galatians C1-S1 and Jude 1:1 about this word. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 14:17,19; 2Sa 20:19; Ps 34:14; 120:5-7; Pr 12:20; Mt 5:5,9; Mr 9:50; 1Co 7:15; 2Co 13:11; Ga 5:22; Eph 4:3; Col 3:14-15; 1Th 5:13; 2Ti 2:22; Heb 12:14; Jas 3:16-18; 1Pe 3:11 exp: Ge 21:24; 23:7; 26:30; Ex 23:4; Pr 3:30.'.

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C12-S17 (Verse 19) Paul's plea to those people trying to serve our Lord.

Equivalent Section: Don't seek personal vengeance.

Dearly beloved,
avenge not yourselves,
but rather give place unto wrath:.

Equivalent Section: Why.

First Step: See what the Bible says.

for it is written,
Vengeance is mine;.

Second Step: put your faith in God.

I will repay,
saith the Lord..

We find God say variations on Vengeance is mine in Genesis 4:15; Leviticus 26:25; Numbers 31:2-3; Deuteronomy 32:35, 41, 43; Judges 11:36; 2Samuel 18:19, 31; 2Samuel 22:48; 2Kings 9:7; Psalms 18:47; 58:10; 79:10; 94:1; 99:8; 149:7; Isaiah 1:24; 34:8; 35:4; 47:3; 59:17; 61:2; 63:4; Jeremiah 5:9; 5:29; 9:9; 11:20; 20:12; 46:10; 50:15, 28; 51:6, 11, 36; Hosea 1:4; Ezekiel 24:8; 25:14, 17; Micah 5:15; Nahum 1:2; Luke 18:7-8; Luke 21:22; Acts 28:4; Romans 3:5; our current sentence; 1Thessalonians 4:6; 2Thessalonians 1:8; Hebrews 10:30; Jude 1:7; Revelation 6:10; 18:20; 19:2.

There are also some verses where God tells man to not take vengeance. They include: Leviticus 19:18; 1Samuel 24:12; 1Samuel 25:31; Psalms 8:2 and our current sentence. In very limited ways God allowed men to take vengeance. verses that allow such include: Numbers 35:12; Deuteronomy 19:6, Deuteronomy 19:12; Joshua 10:13, 20:3, 5, 9; Judges 15:7; Judges 16:28; Esther 8:13; Luke 18:3, 5.

There are also some verses where the Bible talks about man taking vengeance outside of the limits set by God, but every one of those people eventually were judged by God for doing so. They include: Genesis 4:24; Leviticus 19:18; Proverbs 6:34; Lamentations 3:60; Ezekiel 25:15; 1Samuel 14:24; 1Samuel 18:25; 2Samuel 4:8; Psalms 44:16; Acts 7:24.

Please see the note for 2Corinthians 10:3-6 about the word revenge. Please also see the note for Romans C13S7 about the word revenger. Please also see the note for Acts 7:24 about the word avenge.

Our sentence has a promise that the Lord will repay. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon our having true Biblical faith in God's promise. If we try to do something ourselves, then God refuses to do anything more. If we try to tell God what to do or when to do it or anything else, God will not keep this promise. In addition, God can repay by giving us greater blessings than the loss we suffered, or God can make the other person suffer more than they made us suffer. And, God can repay in this life or in eternity. Further, God can use any combination of the prior options. We just need to have true Biblical faith in God because God is faithful. And, we need to keep our true Biblical faith no matter what circumstances occur and no matter how long it takes God to act. And, finally, I have seen God literally physically kill four (4) people, I have seen God spiritually kill the spiritual ministry of three (3) pastors, and I have seen God bring lesser punishments. Therefore, I am not just writing what I believe the Bible says and I am not writing what others say but i am writing about how I have personally acted in faith to this promise and have personally experienced God keeping this promise multiple times. Keep your faith in God and in the true promises from God and do exactly what the word of God says to do in order to receive a promise from God.

In addition, to these verses, we find the word render is used when God enacts vengeance. The word render is used for other things also, as seen in that sentence. Please see the note for Romans 13:7 which has links to every verse in the New Testament which uses the word render along with definitions from two dictionaries and my own definition of 'Give all that is owed'. Further, our next two sentences tell us what to do instead of seeking vengeance. Please see the note for 9:25 for links to every place that this epistle uses the word beloved.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath. The functional definition is: 'Violent anger; vehement exasperation; indignation'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

We find forms of the word vengeance / revenge occurring 63 times in 52 verses of the Bible and, in the New Testament, in: Luke 21:22; Acts 28:4; Romans 3:5; Romans 12:19; Romans 13:4; 2Corinthians 7:11; 2Corinthians 10:6; 2Thessalonians 1:8; Hebrews 10:30; Jude 1:7. Webster's 1828 dictionary defines this word as: 'The infliction of pain on another, in return for an injury or offense. Such infliction, when it proceeds from malice or more resentment, and is not necessary for the purposes of justice, is revenge, and a most heinous crime. When such infliction proceeds from a mere love of justice, and the necessity of punishing offenders for the support of the laws, it is vengeance, and is warrantable and just. in this case, vengeance is a just retribution, recompense or punishment. in this latter sense the word is used in Scripture, and frequently applied to the punishments inflicted by God on sinners. Tome belongeth vengeance and recompense. Deut. 32. The Lord will take vengeance on his adversaries. Nah. 1. With a vengeance, in familiar language, signifies with great violence or vehemence; as, to strike one with a vengeance. Formerly, what a vengeance, was a phrase used for what emphatical. But what a vengeance makes thee fly?'.

Nave's Topical Bible provides references for the word vengeance / revenge as: 'Belongs to God: Ps 94:1; Ro 12:19. INSTANCE OF: Sons of Jacob on Hamor and Shechem: Ge 34:20-31. Forbidden Le 19:18; Pr 24:29; Ro 12:17,19; 1Th 5:15; 1Pe 3:9: Jesus an example of forbearing: 1Pe 2:23: Rebuked by Jesus: Lu 9:54-55: Inconsistent with the will of Christ: Lu 9:55: Proceeds from a spiteful heart: Eze 25:15: Punishment for: Eze 25:15-17; Am 1:11-12: EXEMPLIFIED: By Simeon and Levi: Ge 34:25. By Samson: Jg 15:7-8; 16:28-30. By Joab: 2Sa 3:27. By Absalom: 2Sa 13:23-29. By Jezebel: 1Ki 19:2. By Ahab: 1Ki 22:27. By Haman: Es 3:8-15. By the Edomites: Eze 25:12. By the Philistines: Eze 25:15. By Herodias: Mr 6:19-24. By James and John: Lu 9:54. By the chief priests: Ac 7:54-59; 23:12'.

provides references for the word revenge as: 'Forbidden by our Lord: Le 19:18; Pr 24:17,29. Christ an example of forbearing: Isa 53:7; 1Pe 2:23. Rebuked by Christ: Lu 9:54-55. Inconsistent with Christian spirit: Lu 9:55. Proceeds from a spiteful heart: Eze 25:15. INSTEAD OF TAKING, WE SHOULD: Trust in God: Pr 20:22; Ro 12:16. Exhibit love: Le 19:18; Lu 6:35. Give place unto wrath: Ro 12:19. Exercise forbearance: Mt 5:38-41. Bless: Ro 12:14. Overcome others by kindness: Pr 25:21-22. Keep others from taking: 1Sa 24:10; 25:24-31; 26:9. Be thankful for being kept from taking: 1Sa 25:32-33. The wicked are earnest after: Jer 20:10. Punishment for: Eze 25:15-17; Am 1:11-12. Exemplified: Simon and Levi, Ge 34:25. Samson, Jg 15:7; 16:28-30. Joab, 2Sa 3:27. Absalom, 2Sa 13:23-29. Jezebel, 1Ki 19:2. Ahab, 1Ki 22:26. Haman, Es 3:8-15. Edomites, Eze 25:12. Philistines, Eze 25:15. Herodias, Mr 6:19-24. James and John, Lu 9:54. Chief priests, Ac 5:33. Jews, Ac 7:54; 23:12'.

Thompson Chain Topics provides references for the word vengeance / revenge as: 'De 32:35; Ps 94:1; Eze 25:17; Mic 5:15; Na 1:2; Ro 12:19; 2Th 1:8; Heb 10:30. REVENGE, the Spirit of, Manifested: Jezebel, toward Elijah: 1Ki 19:2. Ahab, toward Micaiah: 1Ki 22:27. Haman, toward the Jews: Es 3:6. Philistines, toward Israel: Eze 25:15. Herodias, toward John the Baptist: Mt 14:8. Nazarenes, toward Christ: Lu 4:29. Sanhedrin, toward the Apostles: Ac 5:33. Jews, toward Paul: Ac 23:12'.

We find forms of the word repay in: Deuteronomy 7:10; Job 21:31; Job 41:11; Proverbs 13:21; Isaiah 59:18; Luke 10:35; Romans 12:19; Philemon 1:19. Webster's 1828 defines this word as: 'To pay back; to refund; as, to repay money borrowed or advanced. 2. to make return or requital; in a good or bad sense; as, to repay kindness; to repay an injury. Benefits which cannot be repaid - are not commonly found to increase affection. 3. to recompense, as for a loss. 4. to compensate; as false honor repaid in contempt'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'avenge. Ro 12:14,17; Le 19:18; 1Sa 25:26,33; Pr 24:17-19,29; Eze 25:12 exp: Nu 31:2; De 32:43. give. Mt 5:39; Lu 6:27-29; 9:55-56 Vengeance. Ro 13:4; De 32:35,43; Ps 94:1-3; Na 1:2-3; Heb 10:30 General references. exp: Ex 23:4; Pr 3:30; Lu 22:50.'.

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C12-S18 (Verse 20) Saved people are to act in a way which is obviously totally and completely different from how the world acts.

Equivalent Section: What to do.

First Step: Take care of the most basic need of enemies.

Therefore if thine enemy hunger,
feed him;.

Second Step: Take care of the second most basic need of enemies.

if he thirst,
give him drink:.

Equivalent Section: Why.

for in so doing thou shalt heap coals of fire on his head..

Pastor Brent Stephens (Rochester Hills Baptist Church) preached on this verse and gave what I believe is the best explanation of it that I have heard from any preacher. His explanation is in keeping with the context of this chapter and matches the Spirit of God (1John 4:1). The most common other explanation matches our flesh.

What he explained is that in the culture of Jews throughout most times, people needed to keep a fire going all of the time for cooking and other things. If your fire went out then most people had to go beg some coals from a neighbor. Since people carried things on their head, thou shalt heap coals of fire on his head meant giving him more than he needed to restart his own fire. When people were fighting with their neighbors, the neighbors would usually refuse such a request for help. This, of course, is being petty and small. Instead, the saved are told to truly represent our large and loving God and to personally (thou) heap coals of fire on his head. It saved him time getting his fire started and things done at home. It shows God's love instead of fleshly pettiness. It also is a totally different spirit from one that helps an enemy so that God will render vengeance upon them. Yes, our prior sentence did say Vengeance is mine; I will repay, saith the Lord, but that also means that our Lord decides when and to whom He renders vengeance. Our Lord does not have to support our pettiness just because we did some religious act. This difference also matches the next sentence. (Please see below.)

We find the exact phrase coals of fire in:

Leviticus 16:12. This verse tells us about the way that the priest was to make an atonement for himself, and for his house. The saved are to obey this sentence in order to do the same for himself, and for his house.
2Samuel 22:13. This verse is part of a Psalm that David spake unto the LORD the words of this song in the day that the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul. Here David is talking about God bringing judgment upon the lost who refuse to turn to Him while He keeps an eye on the true witness (coals of fire) that His saints gave to these people even though they refused to truly repent.
Psalms 18:12-13 is the Psalm / song that was recorded first in 2Samuel 22:13. (Please see just above in this list.)
Proverbs 25:22 in the Old Testament scripture that our current sentence quotes. This entire proverb tells us how to do judgment and separate what comes from God from what the wisdom of this world provides.
Song 8:6. This verse tells us that are coals of fire....hath a most vehement flame and are the result of jealousy. Those people who make God jealousy, by refusing to obey Him and turning to another, will receive this judgment.
Ezekiel 1:13. This verse tells us about the living creatures that Ezekiel saw in a vision and their appearance was like burning coals of fire. Ezekiel prophesied during God's judgment upon His people because they made Him jealous with their continual turning to idols.
Ezekiel 10:2. This verse is part of a vision where God used coals of fire to bring judgment and to purify His people.
Our current sentence is the last place where this phrase is used. What we have seen in these verses matches what we read in Isaiah 6:1-7. The coals of fire will either purify us or burn us up. When we heap coals of fire on his head, we are turning them over to God for God to either purify our enemy or burn him up, whichever God chooses to do. But, in order to do this we must help them and, thereby, offer them God's grace, which they can accept or refuse.

We find forms the word enemy occurring 380 times in 368 verses of the Bible, 30 in the New Testament, and within Romans, in 5:10; 11:28 and our current sentence. In 5:10 we are told how God dealt with us: when we were enemies, we were reconciled to God by the death of his Son. God is only telling us to be like Him and treat our enemies like God treated us. In addition, 11:28 tells us about the Jews and says As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. We don't always know what someone's relationship with God is. We go trying to hurt an enemy and we might find God coming down on us because they have a special relationship with God. As already said, let our Lord decides when and to whom He renders vengeance. Webster's 1828 dictionary defines enemy as 'n. L. inimicus. 1. A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will. A public enemy or foe, is one who belongs to a nation or party, at war with another. I say to you, love your enemies. Matt.5. Enemies in war; in peace friends. 2. One who hates or dislikes; as an enemy to truth or falsehood. 3. In theology, and by way of eminence, the enemy is the Devil; the archfiend. 4. In military affairs, the opposing army or naval force in war, is called the enemy'. Please also see the note for 1Corinthians C15S19 about the word enemy.

Webster's 1828 dictionary defines hunger as 'n. 1. An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite. Hunger is not merely want of food, for persons when sick, may abstain long from eating without hunger, or an appetite for food. Hunger therefore is the pain or uneasiness of the stomach of a healthy person, when too long destitute of food. 2. Any strong or eager desire. Forhunger of my gold I die. HUN'GER, v.i. to feel the pain or uneasiness which is occasioned by long abstinence from food; to crave food. 1. to desire with great eagerness; to long for. Blessed are they that hunger and thirst after righteousness. Matt.5. HUN'GER, v.t. to famish. Not in use.' the International Standard Bible Encyclopedia defines hunger as 'hungerhun'-ger (ra'abh; limos (subs.), peinao (vb.): (1) the desire for food, a physiological sensation associated with emptiness of the stomach, and dependent on some state of the mucous membrane; (2) starvation as the effect of want of food, as Ex 16:3; Isa 49:10; (3) to feel the craving for food as De 8:3; when used to indicate the condition due to general scarcity of food as Jer 38:9; Eze 34:29 it is replaced in the Revised Version (British and American) by "famine." the word is used to express the poverty which follows idleness and sloth (Pr 19:15). the absence of this condition is given as one of the characteristics of the future state of happiness (Isa 49:10; Eze 34:29; Re 7:16). Metaphorically the passionate striving for moral and spiritual rectitude is called hungering and thirsting after righteousness (Mt 5:6); and the satisfaction of the soul which receives Christ is described as a state in which "he shall not hunger" (Joh 6:35). On two occasions it is said of our Lord that He hungered (Mt 21:18; Lu 4:2); 9 times the old English expression "an hungred" is used, the "an" being a prefix which indicates that the condition is being continued (Mt 12:1,3; 25:35,37,42,44; Mr 2:25; Lu 6:3 the King James Version). In Mt 4:2 the King James Version, "an hungred" has been changed to "hungered" in the Revised Version (British and American). "Hard bestead and hungry" in Isa 8:21 means bested (that is, placed) in a condition of hardship, "sore distressed," the American Standard Revised Version. the word occurs in Spenser, "Thus, ill bested and fearful more of shame" (I, I, 24). the reference of the aggravation of the sensation of hunger when one who is starving awakes from a dream of food (Isa 29:8) is graphically illustrated by the experience of the antarctic voyager (Shackleton, Heart of the Antarctic, II, 9). Alexander Macalister'.

Forms of the word hunger are used in Exodus 16:3; Deuteronomy 8:3; Deuteronomy 28:48; Deuteronomy 32:24; Nehemiah 9:15; Job 18:12; Psalms 34:10; Proverbs 19:15; Isaiah 49:10; Jeremiah 38:9; Jeremiah 42:14; Lamentations 2:19; Lamentations 4:9; Ezekiel 34:29; Matthew 5:6; Matthew 21:18; Luke 4:2; Luke 6:21, 25; Luke 15:17; John 6:35; our current sentence; 1Corinthians 4:11; 1Corinthians 11:34; 2Corinthians 11:27; Revelation 6:8; Revelation 7:16.

In addition, Nave's Topical Bible provides the following links for hunger:
Of Jesus: Matthew 4:2-4; Matthew 21:18; Mark 11:12; Luke 4:2-4; John 4:8
A stimulus to work : Proverbs 16:26
No hunger in heaven: Revelation 7:16-17
SPIRITUAL: Proverbs 2:3-5; Isaiah 55:1-2; Amos 8:11-13; Matthew 5:6; Luke 6:21; 1Peter 2:2.'

Thompson Chain Topics provides the following links for hunger:
Physical: Matthew 4:2; 12:1; Mark 11:12; Acts 10:10; 2Corinthians 11:27
See Famine
Select Readings: Psalms 42; 84
General References to: 2Chronicles 15:15; Psalms 27:4; 38:9; 63:1; 73:25; 119:20, 131; Isaiah 26:9; Luke 6:21; 1Peter 2:2 '.

Thompson Chain Topics provides the following links for famine:
Prophesied: Genesis 41:27; Habakkuk 3:17; Matthew 24:7; Ac 11:28
Examples of: Genesis 12:10; 26:1; Ruth 1:1; 2Samuel 21:1; 1Kings 17:12; 2Kings 4:38; 6:25; 25:3; Nehemiah 5:3; Lamentations 2:12; 4:4; Amos 4:6; Revelation 6:6
Threatened as the Result of Sin: Leviticus 26:26; Deuteronomy 28:53; Jeremiah 14:16; Ezekiel 4:16; 5:12; 6:12; Revelation 18:8 '.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to'.

The International Standard Bible Encyclopedia defines thirst as 'One of the most powerful natural appetites, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. the soul thirsts for God (Psalms 42:2; 63:1). Jesus meets the soul's thirst with water of life (John 4:13 ff; Joh 6:35; 7:37). It is said of the heavenly bliss, They shall hunger no more; neither thirst any more (Revelation 7:16-17; compare Isaiah 49:10).' forms of this word occur 60 times in 56 verses of the Bible, 17 times in the New Testament, but only in our current sentence within Romans. This is not a doctrinally significant word within Romans and is only used in conjunction with hunger.

Easton's Bible Dictionary defines drink as 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. Todrink water by measure (Ezekiel 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Leviticus 11:20, 23, 41-42. (See Matthew 23:24. "Strain at" should be "strain out.")' forms of the word drink occur 490 times in 423 verses of the Bible, 103 times in 90 verses of the New Testament, in Romans, in our current sentence; 13:13; 14:17, 21.

Please see the note for James 5:3 about the word heap. The functional definition for this word is: 'Piled; amassed; accumulated'.

We find forms of the word coal in: Leviticus 16:12; 2Samuel 14:7; 2Samuel 22:9; 2Samuel 22:13; 1Kings 19:6; Job 41:21; Psalms 18:8; Psalms 18:12-13; Psalms 120:4; Psalms 140:10; Proverbs 6:28; Proverbs 25:22; Proverbs 26:21; Song 8:6; Isaiah 6:1-7; Isaiah 44:12,19; Isaiah 47:14; Isaiah 54:16; La 4:8; Ezekiel 1:13; Ezekiel 10:2; Ezekiel 24:11; Habakkuk 3:5; John 18:18; John 21:9; Romans 12:20. Webster's 1828 defines this word as: 'n. 1. A piece of wood, or other combustible substance, ignited, burning, or charred. When burning or ignited, it is called a live coal, or burning coal, or coal of fire. When the fire is extinct, it is called charcoal. 2. In the language of chimists, any substance containing oil, which has been exposed to a fire in a close vessel, so that its volatile matter is expelled, and it can sustain a red heat without further decomposition. 3. In mineralogy, a solid, opake, inflammable substance, found in the earth, and by way of distinction called fossil coal. It is divided by recent mineralogists into three species, anthracite or glance coal, black or bituminous coal, and brown coal or lignite; under which are included many varieties, such as cannel coal, bovey coal, jet, etc.
COAL, v.t. 1. To burn to coal, or charcoal; to char. 2. To mark or delineate with charcoal'. The functional definition for this word is: 'Used to start a fire. Also indicates a fire that has burned low and generates heat but little flame'.

Please see the note for Colossians C1S4 about the word head. The functional definition is: 'the head is the chief or more important part, and is used for the whole person'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if thine. Ex 23:4-5; 1Sa 24:16-19; 26:21; Pr 25:21-22; Mt 5:44 coals. Ps 120:4; 140:10; Song 8:6-7 General references. exp: Ex 23:4; Pr 3:30; 25:21; Mt 5:42,44.'.

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C12-S19 (Verse 21) Beware of evil.

Be not overcome of evil,
but overcome evil with good..

Please see the note for Romans 7:12 which has links to every verse, in Romans, which uses the word good along with the Webster's 1828 definition and an explanation why the definition that I use for good, when dealing with the Bible, is: 'that which comes from God'. It should be easy to see how my definition fits within this sentence. Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The only thing which will overcome evil is the good which comes from God and is expressed through our lives. This sentence is the final word on our service to God. Ephesians 2:10 tells us that this is one of the main purposes for God saving us. If we will not let God overcome evil by doing good works through our life, then we will suffer the fate that we were warned about in the prior chapter. Please remember, this chapter started with a therefore.

Please see the note for 2Peter 2:19 about the word overcome. The functional definition is: 'To conquer; to vanquish; to subdue; as, to overcome enemies in battle'.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 16:32; Lu 6:27-30; 1Pe 3:9 exp: Ex 23:4; Nu 12:13; Pr 3:30; 25:21; Mt 5:44; Ro 12:14.'.

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Romans Study: Chapters 11-12

Romans Chapter 11 Sentence-by-Sentence Section

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Romans Chapter 12 Sentence-by-Sentence Section

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