Matthew 8:23-34

Posted on September 16, 2024 by admin

This passage was assigned in the preaching course I’m taking. It is extra to any assignment in the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

It’s preface is Jesus’ response to an unnamed disciple asking leave to bury his father: Follow me, and leave the dead to bury their own dead.¹

And when he got into the boat, his disciples followed him.² And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. And they³ went and woke him, saying, “Save us, Lord; we⁴ are perishing.” And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?”

And when he came⁵ to the other side, to the country of the Gadarenes,⁶ two demon-possessed men met him, coming out of the tombs, so fierce that no one could pass that way. And behold, they cried out, “What have you to do with us, O⁷ Son of God? Have you come here to torment us before the time?” Now a herd of many pigs was feeding at some distance from them. And the demons⁸ begged (παρεκάλουν, a form of παρακαλέω) him, saying, “If you cast us out, send us away⁹ into the herd of pigs.” And he said to them, “Go.” So they came out and went into the pigs, and behold, the whole herd rushed down the steep bank into the sea and drowned in the waters [Table]. The herdsmen fled, and going into the city they told everything, especially what had happened to the demon-possessed men. And behold, all the city came out to meet¹⁰ Jesus, and when they saw him, they begged (παρεκάλεσαν, another form of παρακαλέω) him to leave their region.¹¹

The assignment was to determine the SOS, EMP, CTA and RTC for this passage. These acronyms are my Pastor’s technique for establishing a Fallen Condition Focus (FCF). The acronyms mean: Source of Sorrow (SOS), Empowering Grace (EMP), Call to Action (CTA) and Road to Christ (RTC).

Source of Sorrow (SOS)

No one but the demons recognized Jesus as God in human flesh: two demon-possessed men met¹² Jesus and cried out, “What have you to do with us, O Son of God?¹³ In the Stephanus Textus Receptus and Byzantine Majority Text they even called Him by name: Jesus (ιησου).

John made it clear that Nathanael was a possible exception (John 1:47-49 ESV):

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus¹⁴ answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered¹⁵ him, “Rabbi, you are the Son of God! You are the¹⁶ King of Israel!”

But Nathanael, perhaps better known as Bartholomew, was either not present or profoundly silent in these two stories. Matthew acknowledged Peter and John as potentially among those disciples who followed him (ἠκολούθησαν αὐτῷ) into the boat¹⁷ (Matthew 4:18-22 ESV).

While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen [Table]. And he said to them, “Follow me (δεῦτε ὀπίσω μου), and I will make you fishers of men.” Immediately they left their nets and followed him (ἠκολούθησαν αὐτῷ). And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. Immediately they left the boat and their father and followed him (ἠκολούθησαν αὐτῷ).

The Holy Spirit had not yet revealed Jesus’ identity to Peter (Matthew 16:15-17 ESV):

[Jesus] said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven [Table].

It would be many years before John wrote his majestic description of Jesus (John 1:1-5, 14 ESV):

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it…

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

At this particular time Peter and John were apparently among the men (ἄνθρωποι, a form of ἄνθρωπος) who marveled, saying, “What sort of man is this (ποταπός ἐστιν οὗτος), that even winds and sea obey (ὑπακούουσιν, a form of ὑπακούω) him?”¹⁸ It caught my attention that Matthew and the Holy Spirit called them men here rather than disciples. It reminded me of Paul’s complaint to the Corinthians over a different issue: are you not of the flesh and behaving only in a human way (κατὰ ἄνθρωπον, another form of ἄνθρωπος)?¹⁹ Presumably, the men continued to accompany Jesus, but disciples followed him as Lord and Christ, the Son of God in human flesh.

Jesus’ disciples are not mentioned again in Matthew’s Gospel account until he was called by Jesus (Matthew 9:9, 10 ESV).

As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.

And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples (τοῖς μαθηταῖς αὐτοῦ).

Empowering Grace (EMP)

Jesus is God in human flesh (Matthew 17:1-9 ESV).

…Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light [Table]. And behold, there appeared²⁰ to them Moses²¹ and Elijah, talking with him. And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make²² three tents here, one for you and one for Moses²³ and one for Elijah.” He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” When the disciples heard this, they fell²⁴ on their faces and were terrified (ἐφοβήθησαν σφόδρα). But Jesus came and touched²⁵ them, saying, “Rise, and have no fear (φοβεῖσθε, another form of φοβέω).” And when they lifted up their eyes, they saw no one but Jesus only.

And as they were coming down²⁶ the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised²⁷ from the dead.”

I’m more like Peter than I want to admit. Confronted with an unimaginable circumstance, his mind scrambled to make sense of it by latching on to an application, what he could, or should, do to make sense of it all. Whether I will make (ποιήσω in the NA²⁷ and NA²⁸) or let us make (ποιησωμεν in the Stephanus Textus Receptus and Byzantine Majority Text) is the more original text, the point is the same: Peter alone will make, or enlist James and John and lead them to make, three tents here, one for you and one for Moses and one for Elijah.²⁸

As he made Jesus equal to Moses the lawgiver and Elijah the prophet who was taken up into heaven in a fiery chariot, a bright cloud overshadowed them, and a voice from the cloud²⁹ gave Peter the true understanding of the vision: This is my beloved Son, with whom I am well pleased.³⁰ And the voice terrified Peter with the true application, what he should do in response to this vision: listen to him.³¹

Matthew recorded an incident which occurred the night Jesus was arrested: And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear.³² It is easy, perhaps, to muddle the significance of this action. Only John, many years later named the assailant of the high priest’s servant: Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear.³³

Peter had made his motive and intent quite clear to Jesus (Matthew 16:21, 22 ESV):

From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.”

And Jesus had made his assessment of Peter’s motive and intent quite clear to Peter (Matthew 16:23 ESV):

But he turned and said to Peter, “Get behind me (ὕπαγε ὀπίσω μου), Satan (σατανᾶ, a form of σατανᾶς)! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man” [Table].

Matthew also recorded Jesus’ response to Peter’s drawn sword (Matthew 26:52, 53 ESV [Table]):

Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?

I have no idea if Peter thought that or not. He had seen Jesus demonstrate his power and authority over the winds and the sea (Matthew 8:26b ESV) and over demons (Matthew 8:32b ESV). I assume he thought that Jesus, if properly motivated, could end all that transpired that night with a word. But Peter had also witnessed how patient and gracious Jesus was in response to the pleas of his frightened disciples (Matthew 8:25-26), demons (Matthew 8:29-32) and even Gentile villagers who begged Him to leave (Matthew 8:33-34). The postscript to these two stories reads (Matthew 9:1 ESV):

And getting into a³⁴ boat he crossed over and came to his own city.

Call to Action (CTA)

The Call to Action is implied in the first verse of the passage: his disciples followed him (Matthew 8:23b ESV), bolstered by the preface, “Follow me, and leave the dead to bury their own dead.”³⁵ But how?

Peter followed Jesus literally for a few years. A voice from a bright cloud warned him to listen to Jesus after he had rebuked Jesus for saying that He would be killed, and on the third day be raised. Later Jesus said, “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”³⁶ But Peter’s drawn sword indicates that he held fast to his own religious belief: This shall never happen to you.

Jesus had instructed his disciples earlier that night (Matthew 26:31, 32 ESV):

“You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered’ [Table]. But after I am raised up, I will go before you to Galilee.”

He applied the prophetic Scripture to his disciples (Zechariah 13:7 [Table]):

“Awake, O sword, against my shepherd, against the man who stands next to me,” declares the Lord of hosts.
“Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones.

Peter listened neither to Jesus nor the prophet Zechariah (Matthew 26:33 ESV):

Peter answered him, “Though they all fall away because of you, I will never fall away” [Table].

So Jesus prophesied to Peter (Matthew 26:34 ESV):

Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.”

But Peter refused to listen to Him and encouraged, if not led, the rest of Jesus’ disciples to follow his mutiny (Matthew 26:35 ESV):

Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

Frankly, I’ve never heard a sermon on Peter’s denial of Christ that didn’t at least imply an application that Peter should have played the man and proved both Jesus’ word and the Scripture false. Peter and the other disciples had one simple task to perform that night: Scatter. Stay alive. And then they were to regroup in Galilee three days later after Jesus’ resurrection.

So now, I see Peter, standing with his drawn sword, defying the will of God, the prophetic Scripture and Jesus Christ. Had he succeeded in his mission he would have become the enemy of every person alive at that time, every person who had ever lived up to that time, and every person who will live since that time, by robbing them of God’s salvation through his Son Jesus the Christ. Jesus didn’t let Peter succeed as his, and our, “enemy” or “adversary.”

He asked Peter a question (Matthew 26:54-56 ESV):

“But how then should the Scriptures be fulfilled, that it must be so?” At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me [Table]. But all this has taken place that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.

Road to Christ (RTC)

Peter’s time with Jesus wasn’t wasted. Once he and Jesus’ other disciples received the indwelling Holy Spirit sent by the Father, they were dramatically changed that very day. And here my likeness to Peter abruptly ends. Though I had received Jesus’ Holy Spirit after asking to know God, though I received a voracious appetite for the Bible after I received his Holy Spirit after I asked to know God, it wasn’t long before my religious mind came roaring back with a vengeance.

“Follow me,” Jesus’ oft repeated³⁷ command stirred me but didn’t seem particularly practical since his ascension. I squandered most of my appetite and the God-given energy to satisfy that appetite in the early years searching the Bible for applications: rules I could obey to prove what I could do for God.

It took many years to realize that I could sit down with God the Father, God the Son, God the Holy Spirit, and follow Him through the Bible, and get to know Him through the Scriptures. Duh! It took even more time to realize that knowing Him through his word and his Spirit transformed me into his likeness far better than any desire or effort of mine. And it took many more years for me to stop feeling guilty about all the time I “wasted” studying the Bible with Him when I “should” have been “doing” something “more productive.”

A voice from a bright cloud commanded Peter, James and John: listen (ἀκούετε, a form of ἀκούω) to him. Luke recorded a story about a woman who did just that, though she had never heard a voice from a bright cloud (Luke 10:38-40 ESV):

Now³⁸ as they went on their way, Jesus³⁹ entered a village. And a woman named Martha welcomed him into her house.⁴⁰ And she had a sister called Mary, who sat at the Lord’s feet and listened (ἤκουεν, another form of ἀκούω) to his teaching [Table]. But Martha was distracted with much serving (πολλὴν διακονίαν, a form of διακονία). And she went up to him and said, “Lord, do you not care that my sister has left me to serve (διακονεῖν, an infinitive form of διακονέω) alone? Tell her then to help me.”

Jesus’ answer to Martha played no small role in helping me overcome my guilt studying the Bible, for Martha was directly serving Jesus’ immediate needs when he answered her (Luke 10:41, 42 ESV):

But the Lord⁴¹ answered her, “Martha, Martha, you are anxious and troubled⁴² about many things, but one thing is necessary (χρεία). Mary⁴³ has chosen the good portion, which will not be taken away from⁴⁴ her.”

I recall being moved by a sermon on this story when I was young. It’s difficult to date when, but I must have been between nine and eleven. I could read the Bible and I was still talking to my mother about things like my reactions to a sermon. She hadn’t liked it. I don’t remember her words, only the emotional response I had to them; namely, that Jesus was unnecessarily harsh with Martha, and ultimately unfair to her. I did notice that preachers and Sunday school teachers covered for Jesus quite often, when He seemed unnecessarily harsh and ultimately unfair to people. Over time, I suppose, I just began to assume that Jesus was unnecessarily harsh and ultimately unfair to people.

I should probably get back to the text I’m supposed to be studying (Matthew 8:26a ESV):

And [Jesus] said to them, “Why are you afraid, O you of little faith?”

My assumption that Jesus was unnecessarily harsh and ultimately unfair to people coupled with the belief that faith was not a gift of God but entirely up to me, made Jesus’ words fairly meaningless. Rather, the meaning I ascribed to them had nothing to do with Jesus’ words. O you of little faith might as well have been “O you damned destined to burn in the lake of fire for all eternity!” That made his question unintelligible except as an expletive of utter exasperation, resignation or despair.

Who in his right mind would even want to hang out with this guy, much less follow him? But it is hard to imagine anything more painfully obvious in the Gospel accounts of Jesus’ ministry on earth than this: sinners liked to hang out with Jesus. It was those with religious minds who wanted Him dead.

Paul wrote, when I want to do right, evil lies close at hand.⁴⁵ And I prove his word true every moment of every day I live. Eventually, the Holy Spirit got me to take on O you of little faith directly. Looking at Greek text was still kind of a new thing for me. My first thought was that the phrase wasn’t even there. But by carefully looking up every word in the verse, I discovered that the “phrase” was one word in Greek: ὀλιγόπιστοι, a plural form of the adjective ὀλιγόπιστος.

What!?

My high school French came to mind: “My little cabbage” may not be exactly what I want to be called by anyone, but it was received as an endearing term by enough French-speaking people that mon petit chou was taught in my first semester class. It began to dawn on me that ὀλιγόπιστοι was Jesus’ pet name for his disciples: “my little faiths, my incredulous.” Only then did I fully recognize that He didn’t refuse to calm the storm because his “little faiths” were afraid: Then he rose and rebuked the winds and the sea, and there was a great calm.⁴⁶

I want to consider this storm before taking on Jesus’ question directly. I don’t spend much time on the water. I’ve spent most of my life in the middle of the United States of America. So, apart from the occasional tornado, a storm is something that happens in the sky. They are usually enjoyable to watch if one has the time. The Greek word translated storm in this passage was σεισμὸς, the etymological origin of the English word seismic. The disciples weren’t admiring some phenomenon happening afar off in the heavens. They were riding out an earthquake in the sea: great waves mounding up over their heads, crashing mountains of water down upon them, swamping their boat—and Jesus was asleep.

When I first moved to Florida, I had a mostly sleepless night through my first hurricane. I’ve lived through tornadoes, even two I heard right overhead. The Lord protected me and all that was mine. Driving in the dark through the Texas panhandle, my phone alerted me that a tornado had been sighted between mile marker x and y—my exact location. There was no place to pull off and hide. So I sped up and prayed until I got safely to Amarillo, where I could stop for the night. But a hurricane was a new experience. In the morning, however, I realized I’d wasted the night awake. I had slept through worse storms in both St. Louis and Chicago.

Be that as it may, whenever a hurricane was forecast and I was expected to drive recording equipment to a show from my home in Florida, I left early at my own expense to make sure the job got done. Regardless of the harm one may or may not suffer from a hurricane, traffic and travel times could be disrupted. And “at my own expense” usually meant that I stayed in hotels on points I had received from hotels paid for by my employer, and ate in restaurants on leftover per diem from other shows.

I assume then that Jesus’ question—Why are you afraid—was not about prudence. “We have an innate drive to survive this storm and until You woke up and calmed the storm things were not looking promising” would not have been a valid answer. The Greek word translated afraid was δειλοί, a plural form of δειλός: “timid, fearful, cowardly, fainthearted; miserable, wretched, worthless; deserving pity, deserving contempt.” Perhaps, the easiest way to answer Jesus’ question is to consider why Jesus, in exactly the same circumstance, was not “timid, fearful, cowardly, fainthearted; miserable, wretched, worthless; deserving pity, deserving contempt.”

Jesus was conceived (γεννηθὲν, a form of γεννάω)…from the Holy Spirit (ἐκ πνεύματος ἐστιν ἁγίου): As Joseph considered divorcing Mary because she was pregnant with Jesus behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear (φοβηθῇς, a form of φοβέω) to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.⁴⁷

He was in the world, John wrote of Jesus, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born (ἐγεννήθησαν, another form of γεννάω), not of blood nor of the will of the flesh nor of the will of man, but of God (ἀλλ᾿ ἐκ θεοῦ).⁴⁸

Jesus received the Spirit of God ([τὸ] πνεῦμα [τοῦ] θεοῦ): And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him [Table]; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”⁴⁹

Now when they heard [Peter preach after he had received the Holy Spirit (Acts 2:1-36)] they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” And Peter said to them, “Repent (μετανοήσατε, an imperative form of μετανοέω) and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit (τὴν δωρεὰν τοῦ ἁγίου πνεύματος) [Table]. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” So those who received his word were baptized, and there were added that day about three thousand souls [Table].⁵⁰

Jesus was led (ἀνήχθη, a form of ἀνάγω)…by the Spirit (ὑπὸ τοῦ πνεύματος) and believed the Scriptures (Matthew 4:1-10 ESV):

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But he answered, “It is written,

“‘Man⁵¹ shall not live by bread alone, but by every word that comes from the mouth of God’” [Table].⁵²

Then the devil took him to the holy city and set him on the pinnacle of the temple [Table] and said to him, “If you are the Son of God, throw yourself down, for it is written,

“‘He will command his angels concerning you,’
and
“‘On their hands they will bear you up, lest you strike your foot against a stone.’”⁵³

Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’”⁵⁴ Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, “Be gone, Satan! For it is written,

“‘You shall worship the Lord your God and him only shall you serve’” [Table].⁵⁵

For all who are led by the Spirit of God (πνεύματι θεοῦ ἄγονται, a form of ἄγω) are sons of God,⁵⁶ Paul wrote to the Romans. But I say, he wrote To the churches of Galatia,⁵⁷ walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit (πνεύματι ἄγεσθε, another form of ἄγω), you are not under the law⁵⁸ (Romans 8:2-4 ESV):

For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death [Table]. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Follow me, Jesus—conceived from the Spirit, having received the Spirit of God, led by the Spirit and believing the Scriptures—said. And so, I return with the tempter’s Scriptural applications still ringing in my ears, to Peter, standing with his drawn sword, forcing his “heart and nerve and sinew”⁵⁹ not to be “timid, fearful, cowardly, fainthearted; miserable, wretched, worthless; deserving pity, deserving contempt.”

But at that particular place, at that particular time, there was only one meaningful way to follow Jesus, one relevant application: “Scatter.” And at that particular place, at that particular time, none of Jesus’ disciples had the faith in the word of the only true God, or in Jesus Christ whom He sent, to do so willingly. Rather, they fled against their wills, contrary to their own stated beliefs or intentions, because God is faithful.

I find it to be a law that when I want to do right (τὸ καλόν, a form of καλός; i.e., “the beautiful”), evil lies close at hand.⁶⁰ Given that, if I attempt to do right by following a complicated list of sometimes contradictory applications—I, or anyone else, has derived from Scripture—I am as likely as not to think, say or do the wrong thing at the wrong place at the wrong time. And it is completely unnecessary since now we can enter by the new and living way that he opened for us through⁶¹ his death and resurrection; He who was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord.⁶² Follow Him.

According to a note (118) in the NET, Jesus alluded to Psalm 32:2 in John 1:47. A table comparing the Greek of Jesus’ allusion with that of the Septuagint follows.

John 1:47b (NET Parallel Greek)	Psalm 32:2b (Septuagint BLB) Table	Psalm 31:2b (Septuagint Elpenor)
ἐν ᾧ δόλος οὐκ ἔστιν	οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος	οὐδέ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος
John 1:47b (NET)	Psalm 31:2b (NETS)	Psalm 31:2b (English Elpenor)
in whom there is no deceit	in his mouth there is no deceit	and [in]* whose mouth there is no guile

Tables comparing Matthew 8:22; 8:25; 8:28, 29; 8:31; 8:34; John 1:48, 49; Matthew 17:3, 4; 17:6, 7; 17:9; 9:1; Luke 10:38 and 10:41, 42 in the KJV and NET follow.

Matthew 8:22 (NET)	Matthew 8:22 (KJV)
But Jesus said to him, “Follow me, and let the dead bury their own dead.”	But Jesus said unto him, Follow me; and let the dead bury their dead.

Matthew 8:22 (NET Parallel Greek)	Matthew 8:22 (Stephanus Textus Receptus)	Matthew 8:22 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς λέγει αὐτῷ· ἀκολούθει μοι καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς	ο δε ιησους ειπεν αυτω ακολουθει μοι και αφες τους νεκρους θαψαι τους εαυτων νεκρους	ο δε ιησους ειπεν αυτω ακολουθει μοι και αφες τους νεκρους θαψαι τους εαυτων νεκρους

Matthew 8:25 (NET)	Matthew 8:25 (KJV)
So they came and woke him up saying, “Lord, save us! We are about to die!”	And his disciples came to him, and awoke him, saying, Lord, save us: we perish.

Matthew 8:25 (NET Parallel Greek)	Matthew 8:25 (Stephanus Textus Receptus)	Matthew 8:25 (Byzantine Majority Text)
καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες· κύριε, σῶσον, ἀπολλύμεθα	και προσελθοντες οι μαθηται αυτου ηγειραν αυτον λεγοντες κυριε σωσον ημας απολλυμεθα	και προσελθοντες οι μαθηται ηγειραν αυτον λεγοντες κυριε σωσον ημας απολλυμεθα

Matthew 8:28, 29 (NET)	Matthew 8:28, 29 (KJV)
When he came to the other side, to the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.	And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Matthew 8:28 (NET Parallel Greek)	Matthew 8:28 (Stephanus Textus Receptus)	Matthew 8:28 (Byzantine Majority Text)
Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης	και ελθοντι αυτω εις το περαν εις την χωραν των γεργεσηνων υπηντησαν αυτω δυο δαιμονιζομενοι εκ των μνημειων εξερχομενοι χαλεποι λιαν ωστε μη ισχυειν τινα παρελθειν δια της οδου εκεινης	και ελθοντι αυτω εις το περαν εις την χωραν των γεργεσηνων υπηντησαν αυτω δυο δαιμονιζομενοι εκ των μνημειων εξερχομενοι χαλεποι λιαν ωστε μη ισχυειν τινα παρελθειν δια της οδου εκεινης

They cried out, “Son of God, leave us alone! Have you come here to torment us before the time?”

And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

Matthew 8:29 (NET Parallel Greek)	Matthew 8:29 (Stephanus Textus Receptus)	Matthew 8:29 (Byzantine Majority Text)
καὶ ἰδοὺ ἔκραξαν λέγοντες· τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς	και ιδου εκραξαν λεγοντες τι ημιν και σοι ιησου υιε του θεου ηλθες ωδε προ καιρου βασανισαι ημας	και ιδου εκραξαν λεγοντες τι ημιν και σοι ιησου υιε του θεου ηλθες ωδε προ καιρου βασανισαι ημας

Matthew 8:31 (NET)	Matthew 8:31 (KJV)
Then the demons begged him, “If you drive us out, send us into the herd of pigs.”	So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

Matthew 8:31 (NET Parallel Greek)	Matthew 8:31 (Stephanus Textus Receptus)	Matthew 8:31 (Byzantine Majority Text)
οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες· εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων	οι δε δαιμονες παρεκαλουν αυτον λεγοντες ει εκβαλλεις ημας επιτρεψον ημιν απελθειν εις την αγελην των χοιρων	οι δε δαιμονες παρεκαλουν αυτον λεγοντες ει εκβαλλεις ημας επιτρεψον ημιν απελθειν εις την αγελην των χοιρων

Matthew 8:34 (NET)	Matthew 8:34 (KJV)
Then the entire town came out to meet Jesus. And when they saw him, they begged him to leave their region.	And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

Matthew 8:34 (NET Parallel Greek)	Matthew 8:34 (Stephanus Textus Receptus)	Matthew 8:34 (Byzantine Majority Text)
καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν	και ιδου πασα η πολις εξηλθεν εις συναντησιν τω ιησου και ιδοντες αυτον παρεκαλεσαν οπως μεταβη απο των οριων αυτων	και ιδου πασα η πολις εξηλθεν εις συναντησιν τω ιησου και ιδοντες αυτον παρεκαλεσαν οπως μεταβη απο των οριων αυτων

John 1:48, 49 (NET)	John 1:48, 49 (KJV)
Nathanael asked him, “How do you know me?” Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you.”	Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

John 1:48 (NET Parallel Greek)	John 1:48 (Stephanus Textus Receptus)	John 1:48 (Byzantine Majority Text)
λέγει αὐτῷ Ναθαναήλ· πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδον σε	λεγει αυτω ναθαναηλ ποθεν με γινωσκεις απεκριθη ο ιησους και ειπεν αυτω προ του σε φιλιππον φωνησαι οντα υπο την συκην ειδον σε	λεγει αυτω ναθαναηλ ποθεν με γινωσκεις απεκριθη ιησους και ειπεν αυτω προ του σε φιλιππον φωνησαι οντα υπο την συκην ειδον σε

Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!”

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

John 1:49 (NET Parallel Greek)	John 1:49 (Stephanus Textus Receptus)	John 1:49 (Byzantine Majority Text)
ἀπεκρίθη αὐτῷ Ναθαναήλ· ραββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ	απεκριθη ναθαναηλ και λεγει αυτω ραββι συ ει ο υιος του θεου συ ει ο βασιλευς του ισραηλ	απεκριθη ναθαναηλ και λεγει αυτω ραββι συ ει ο υιος του θεου συ ει ο βασιλευς του ισραηλ

Matthew 17:3, 4 (NET)	Matthew 17:3, 4 (KJV)
Then Moses and Elijah also appeared before them, talking with him.	And, behold, there appeared unto them Moses and Elias talking with him.

Matthew 17:3 (NET Parallel Greek)	Matthew 17:3 (Stephanus Textus Receptus)	Matthew 17:3 (Byzantine Majority Text)
καὶ ἰδοὺ ὤφθη αὐτοῖς Μωϋσῆς καὶ Ἠλίας συλλαλοῦντες μετ᾿ αὐτοῦ	και ιδου ωφθησαν αυτοις μωσης και ηλιας μετ αυτου συλλαλουντες	και ιδου ωφθησαν αυτοις μωσης και ηλιας μετ αυτου συλλαλουντες

So Peter said to Jesus, “Lord, it is good for us to be here. If you want, I will make three shelters—one for you, one for Moses, and one for Elijah.”

Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

Matthew 17:4 (NET Parallel Greek)	Matthew 17:4 (Stephanus Textus Receptus)	Matthew 17:4 (Byzantine Majority Text)
ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ· κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν	αποκριθεις δε ο πετρος ειπεν τω ιησου κυριε καλον εστιν ημας ωδε ειναι ει θελεις ποιησωμεν ωδε τρεις σκηνας σοι μιαν και μωση μιαν και μιαν ηλια	αποκριθεις δε ο πετρος ειπεν τω ιησου κυριε καλον εστιν ημας ωδε ειναι ει θελεις ποιησωμεν ωδε τρεις σκηνας σοι μιαν και μωση μιαν και μιαν ηλια

Matthew 17:6, 7 (NET)	Matthew 17:6, 7 (KJV)
When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground.	And when the disciples heard it, they fell on their face, and were sore afraid.

Matthew 17:6 (NET Parallel Greek)	Matthew 17:6 (Stephanus Textus Receptus)	Matthew 17:6 (Byzantine Majority Text)
καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα	και ακουσαντες οι μαθηται επεσον επι προσωπον αυτων και εφοβηθησαν σφοδρα	και ακουσαντες οι μαθηται επεσον επι προσωπον αυτων και εφοβηθησαν σφοδρα

But Jesus came and touched them. “Get up,” he said. “Do not be afraid.”

And Jesus came and touched them, and said, Arise, and be not afraid.

Matthew 17:7 (NET Parallel Greek)	Matthew 17:7 (Stephanus Textus Receptus)	Matthew 17:7 (Byzantine Majority Text)
καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν· ἐγέρθητε καὶ μὴ φοβεῖσθε	και προσελθων ο ιησους ηψατο αυτων και ειπεν εγερθητε και μη φοβεισθε	και προσελθων ο ιησους ηψατο αυτων και ειπεν εγερθητε και μη φοβεισθε

Matthew 17:9 (NET)	Matthew 17:9 (KJV)
As they were coming down from the mountain, Jesus commanded them, “Do not tell anyone about the vision until the Son of Man is raised from the dead.”	And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

Matthew 17:9 (NET Parallel Greek)	Matthew 17:9 (Stephanus Textus Receptus)	Matthew 17:9 (Byzantine Majority Text)
Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων· μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ	και καταβαινοντων αυτων απο του ορους ενετειλατο αυτοις ο ιησους λεγων μηδενι ειπητε το οραμα εως ου ο υιος του ανθρωπου εκ νεκρων αναστη	και καταβαινοντων αυτων εκ του ορους ενετειλατο αυτοις ο ιησους λεγων μηδενι ειπητε το οραμα εως ου ο υιος του ανθρωπου εκ νεκρων αναστη

Matthew 9:1 (NET)	Matthew 9:1 (KJV)
After getting into a boat he crossed to the other side and came to his own town.	And he entered into a ship, and passed over, and came into his own city.

Matthew 9:1 (NET Parallel Greek)	Matthew 9:1 (Stephanus Textus Receptus)	Matthew 9:1 (Byzantine Majority Text)
Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν	και εμβας εις το πλοιον διεπερασεν και ηλθεν εις την ιδιαν πολιν	και εμβας εις το πλοιον διεπερασεν και ηλθεν εις την ιδιαν πολιν

Luke 10:38 (NET)	Luke 10:38 (KJV)
Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest.	Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

Luke 10:38 (NET Parallel Greek)	Luke 10:38 (Stephanus Textus Receptus)	Luke 10:38 (Byzantine Majority Text)
Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτόν	εγενετο δε εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης	εγενετο δε εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης

Luke 10:41, 42 (NET)	Luke 10:41, 42 (KJV)
But the Lord answered her, “Martha, Martha, you are worried and troubled about many things,	And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

Luke 10:41 (NET Parallel Greek)	Luke 10:41 (Stephanus Textus Receptus)	Luke 10:41 (Byzantine Majority Text)
ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος· Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά	αποκριθεις δε ειπεν αυτη ο ιησους μαρθα μαρθα μεριμνας και τυρβαζη περι πολλα	αποκριθεις δε ειπεν αυτη ο ιησους μαρθα μαρθα μεριμνας και τυρβαζη περι πολλα

but one thing is needed. Mary has chosen the best part; it will not be taken away from her.”

But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

Luke 10:42 (NET Parallel Greek)	Luke 10:42 (Stephanus Textus Receptus)	Luke 10:42 (Byzantine Majority Text)
\|ἑνὸς\| δέ ἐστιν χρεία · Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς	ενος δε εστιν χρεια μαρια δε την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται απ αυτης	ενος δε εστιν χρεια μαρια δε την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται απ αυτης

¹ Matthew 8:22b (ESV)

² John 8:31; John 14:15; John 15:10

³ The Stephanus Textus Receptus had οι μαθηται αυτου (KJV: his disciples) and the Byzantine Majority Text had οι μαθηται (“the disciples”) here. The NET parallel Greek text and NA²⁸ did not.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ημας here in the accusative case, accentuating the WE who are perishing (ἀπολλύμεθα), whether that WE included Jesus or not. The NET parallel Greek text and NA²⁸ did not. I can see how ημας here might turn a studious pastor’s focus toward the failure of Jesus’ disciples and away from the grace of God.

⁵ The NET parallel Greek text and NA²⁸ had ἐλθόντος αὐτοῦ here in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθοντι αυτω (KJV: when he was come) in the dative case.

⁶ The NET parallel Greek text and NA²⁸ had Γαδαρηνῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεργεσηνων (KJV: Gergesenes).

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Son of God. The NET parallel Greek text and NA²⁸ did not.

⁸ “Ancestor Worship and the Gadarene Demoniacs,” by Cedric Vine, on Digital Commons @ Andrews University.

⁹ The NET parallel Greek text and NA²⁸ had ἀπόστειλον ἡμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιτρεψον ημιν απελθειν (KJV: suffer us to go away).

¹⁰ The NET parallel Greek text and NA²⁸ had ὑπάντησιν, a form of ὑπάντησις here, where the Stephanus Textus Receptus and Byzantine Majority Text had συναντησιν, a form of συνάντησις.

¹¹ Matthew 8:23-34 (ESV)

¹² Matthew 8:28b (ESV)

¹³ Matthew 8:29b (ESV)

¹⁴ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και λεγει (KJV: and saith) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding King. The NET parallel Greek text and NA²⁸ did not.

¹⁷ Matthew 8:23 (ESV)

¹⁸ Matthew 8:27 (ESV)

¹⁹ 1 Corinthians 3:3b (ESV) Table

²⁰ The NET parallel Greek text and NA²⁸ had ὤφθη, a singular form of ὁράω in the passive voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ωφθησαν.

²¹ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

²² The NET parallel Greek text and NA²⁸ had ποιήσω, a 1^st person singular form of ποιέω in the indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had the 1^st person plural ποιησωμεν (KJV: let us make) in the subjunctive mood.

²³ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσεῖ, and μωση in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁴ The NET parallel Greek text and NA²⁸ had ἔπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσον. These appear to be alternate spellings for the same part of speech, though επεσον may also be understood as a 1^st person singular form of πίπτω.

²⁵ The NET parallel Greek text and NA²⁸ had ἁψάμενος here, a participle of ἅπτω, where the Stephanus Textus Receptus and Byzantine Majority Text had ηψατο.

²⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐκ (NET: from) here, where the Stephanus Textus Receptus had απο (KJV: from).

²⁷ The NET parallel Greek text and NA²⁸ had ἐγερθῇ, a form of ἐγείρω here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναστη (KJV: be risen again), a form of ἀνίστημι.

²⁸ Matthew 17:4b (ESV)

²⁹ Matthew 17:5b (ESV)

³⁰ Matthew 17:5c (ESV)

³¹ Matthew 17:5d (ESV)

³² Matthew 26:51 (ESV)

³³ John 18:10a (ESV) Table

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding boat. The NET parallel Greek text and NA²⁸ did not.

³⁵ Matthew 8:22b (ESV)

³⁶ Matthew 26:2 (ESV)

³⁷ Matthew 8:22; Luke 9:59; Matthew 9:9; Mark 2:14; Luke 5:27; Matthew 10:38; Matthew 19:21; Mark 10:21; Luke 18:22; John 1:43; John 21:19; John 21:22

³⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εγενετο (KJV: it came to pass) here. The NET parallel Greek text and NA²⁸ did not.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: that) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εις τον οικον αυτης (KJV: into her house) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁴¹ The NET parallel Greek text and NA²⁸ had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιησους (KJV: Jesus).

⁴² The NET parallel Greek text and NA²⁸ had θορυβάζῃ here, a form of θορυβάζω, where the Stephanus Textus Receptus and Byzantine Majority Text had τυρβαζη, a form of τυρβάζω.

⁴³ In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριὰμ with γὰρ following. In the Stephanus Textus Receptus and Byzantine Majority Text Mary was spelled μαρια, followed by δε (KJV: and).

⁴⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απ here. The NET parallel Greek text and NA²⁸ did not.

⁴⁵ Romans 7:21b (ESV)

⁴⁶ Matthew 8:26b (ESV)

⁴⁷ Matthew 1:20 (ESV) Table

⁴⁸ John 1:10-13 (ESV)

⁴⁹ Matthew 3:16, 17 (ESV)

⁵⁰ Acts 2:37-41 (ESV)

⁵¹ The NET parallel Greek text and NA²⁸ had the article ὁ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵² For a table comparing the Greek of Jesus’ quotation with that of the Septuagint see: Nothing True, Part 2.

⁵³ For tables comparing the Greek of these quotations with that of the Septuagint see: A Monotonous Cycle Revisited, Part 3.

⁵⁴ For a table comparing the Greek of Jesus’ quotation with that of the Septuagint see: A Monotonous Cycle Revisited, Part 3.

⁵⁵ For tables comparing the Greek of Jesus’ quotation to that of the Septuagint see: Romans, Part 4.

⁵⁶ Romans 8:14 (ESV)

⁵⁷ Galatians 1:2b (ESV)

⁵⁸ Galatians 5:16-18 (ESV)

⁵⁹ From the poem “If,” by Rudyard Kipling. This was my Dad’s favorite poem: Who Am I? Part 4

⁶⁰ Romans 7:21 (ESV)

⁶¹ Hebrews 10:20a (ESV)

⁶² Romans 1:4b (ESV)

Christ-Centered Preaching, Chapter 5

Posted on September 1, 2024 by admin

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Questions for Review and Discussion

What are the crucial questions that preachers must answer in order to convert mere lectures to sermons?

What does the text mean?

The reasoning behind the first question is the most obvious: preachers need to do enough research to determine what the scope and the particulars of a text mean.

How do I know what the text means?

The second question begins to orient preachers to their listeners’ concerns. In a sense, this question forces preachers to retrace the steps that led them to their conclusions in order to identify significant landmarks that others will be able to follow. It is not at all uncommon for preachers to feel fairly confident about a text’s meaning without being able to specify what led them to their conclusion. Solid explanations—and the second question—require preachers to identify the particular details or reasoning that establish a text’s meaning.

What concerns caused the text to be written?

The third question requires preachers to determine the cause of a text. This question is related to the first two (and usually is integral to how they are answered), but it is listed separately because its answer is vital to the ultimate development of a sermon designed to minister to God’s people, and enables us to answer the remaining questions.

The Path of Preparation: Six Critical Questions p. 88

What do we share in common with those to (or about) whom the text was written or with the one by whom the text was written?

The fourth question takes us back to the principles of a Fallen Condition Focus (FCF)… By identifying what we share with the people of Scripture, we bring the truths of the text into immediate contact with the lives of people today…

“…I won’t logically defend any theology that teaches my works will save me, but I sometimes feel and even behave that way. I am always tempted to believe that when I am good, God will love me more.” So is everyone else. We all have moments, or even years, when aspects of our thoughts, emotions, or behavior echo the Judaizers’ theology. We all have vestiges of Babel within us: as a consequence of our fallen nature, we are all trying to build our towers to heaven and claim responsibility for the grace that saves us. Our pride wars against the admission that there is no good in us. Our sinful condition forever struggles with our total dependence on grace. Only when we can identify the humanness that unites us with the struggles of those whom Paul had to warn about the Judaizers do we really know why he wrote and what we are to preach.

Preaching does not simply point us toward what once happened to others; it primarily points toward how those truths…affect us now.

…In some sense, we all share David’s guilt, Thomas’s doubt, and Peter’s denial (1 Cor. 10:13).

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it [Table].

Therefore, my beloved, flee from idolatry [Table]. I speak as to sensible people; judge (κρίνατε, a form of κρίνω) for yourselves what I say. The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. Consider the people of Israel: are not those who eat the sacrifices participants in the altar? What do I imply (φημι) then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons [Table]. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he? (1 Corinthians 10:13-22 ESV)

Therefore, a solid explanation of a text does not merely display the facts in the text or describe how they support a doctrinal perspective. A full explanation of a text’s meaning begins by identifying how its FCP touches and characterizes our lives.

How should people now respond to the truths of the text?

The fifth question of explanation may not appear to be part of explanation at all… However, this question must be asked as part of the explanation process… Any text of Scripture has near limitless explanation avenues and possibilities. Only when we determine what the text requires of us as a consequence of an FCF the sermon addresses do we know how to focus, phrase, and organize the explanation of the text.

What is the most effective way I can communicate the meaning of the text?

These last questions indicate that a sermon is not merely an outlined description of a text… Since a sermon ultimately answers for listeners, “What does this text mean to me?,” the explanation has to be framed in such a way that it maximizes meaning for listeners… We must exegete our listeners as well as the text to construct a sermon that most powerfully and accurately explains what the text means.

The Path of Preparation: Six Critical Questions pp. 89, 90

Why is an exegetical outline by itself usually insufficient as a homiletical outline?

Prior to answering these questions [e.g., 4-6], a preacher has only collected information about a text, and not developed a sermon. Although many preachers may feel that when they have done enough research to determine a text’s meaning—that they are ready to preach—they are mistaken… Answering these remaining questions actually pushes a preacher…converting a textual commentary or an exegetical lecture into a sermon.

The Path of Preparation: Six Critical Questions p. 89

It is beneficial to use the space around an exegetical outline to make notes of textual insights that you discover in your study tools or that come to mind as your sermon research advances… Keeping verse numbers visible in the outline makes this type of notation easier and will help you to quickly find information in the exegetical outline that you will need when later organizing all the sermon material (illustrations, applications, transitions, etc.) into a homiletical outline for the actual construction of the message.¹¹

The Path of Preparation: Four Necessary Steps, #2 Interrogate: Exegete the Passage (What Does It Say?) p. 97

Simply collecting information about grammar, thought flow, and background does not prepare a pastor to preach on a text. Preachers cannot determine how to organize their explanations or how to state their discoveries meaningfully until they consider the impact the information should have on the congregation…

Explanation prepared in the abstract is irrelevant. When each word and every statement of a message are intimately related to the concerns of the people who must apply the biblical truths to their lives, then explanation assumes sermonic form and power.

The Path of Preparation: Four Necessary Steps, #3 Relate p. 99

Although the two may echo one another closely, an exegetical outline is not necessarily a homiletical outline. An exegetical outline establishes what a text says. A homiletical outline establishes how a text’s meaning is best communicated to a congregation…

First, an exegetical outline describes the immediate text; however, an exegetical outline of a few verses does not necessarily contain context and background information. Aspects of a biblical person’s biography outside the immediate text, the usage of a word in parallel texts, the previous argument of an apostle, and many other aspects of a passage may need additional attention in an order supplied by the immediate text for a pastor to explain its verses fully and accurately.

Second, an exegetical outline also does not indicate the pastoral emphasis that the minister knows should be given to the various components of the passage in light of the issues or concerns facing a particular congregation. A preacher must incorporate these features and concerns, which are not supplied by an exegetical outline, into the sermon.

Thus, insights from the exegetical outline, the passage’s background, and the present level of the congregation’s knowledge about these matters must all funnel into a homiletical outline in order for an effective sermon to take shape.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 100

A conceit (a unique approach to story and/or character in film writing) is described as follows:

In general, story is content is component. Style is approach is conceit. What happens is content, how it happens is conceit. Imagine watching a sporting event with only one announcer doing play-by-play. If the camera is anywhere near the action, then the announcer is redundant to what can be seen. It’s the color commentator that elevates the significance of the detail being pointed out and brings an overlay to the experience.¹

What place does the following conceit hold in the New Covenant?
Christ-Centered Preaching: Redeeming the Expository Sermon	The New Covenant (Hebrews 8:10-12 ESV)
“Determining for listeners what a text means for them is as central to the process of explanation as is the researching of the passage’s grammar and history.”²	For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more” [Table].

If I analyze my own conceit in these pages (which I consider as notes to remind me where the Lord and I have been, not sermons), it might be that I tell you my “cheat” straight up: walk by the Spirit, and you will not gratify the desires of the flesh.³ To illustrate (Matthew 6:2-4 ESV):

Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you [Table].

This was Jesus’ first application to illustrate and explain: Beware of practicing your righteousness before other people in order to be seen by them.⁴ It seems like most of the heavy lifting had already been accomplished: they were giving to the needy. Their selfishness and fear for their own well-being had already been overcome. One step further—sound no trumpet, so that your giving may be in secret—should have been no big deal. Right?

Perhaps I’m being naive, too working class, in my analysis. There are people in this world with resources beyond their own needs for food, shelter and clothing, people who are accustomed to spending excess resources for political advantage or social status. It is possible that they give to the needy entirely out of selfishness and/or fear for their own well-being. In fact, Jesus’ stated motivation for such giving—that they may be praised by others—covers an entire universe of scenarios I may never fully comprehend.

Being praised by others is pretty great. I like it. What did Jesus offer instead in this text? Your Father…will reward you. In the past He rewarded you openly (εν τω φανερω), which seemed to offer some of the juice of being praised by others. But at least since NA²⁷ and NA²⁸ openly has fallen under suspicion. Still, the coupling of these statements in parallel might lead one to suspect that God’s reward is his praise, if I only read this passage.

Elsewhere Jesus said (Luke 17:7-10 ESV):

“Will any one of you who has a servant plowing or keeping sheep say to him⁵ when he has come in from the field, ‘Come at once and recline at table’?⁶ Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the⁷ servant because he did what was commanded?⁸ So you also, when you have done all (πάντα, a form of πᾶς) that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”

Did Jesus confirm here that God is a hard man, reaping where [He] did not sow, and gathering where [He] scattered no seed?⁹ Did He imply that God would take credit ultimately for the righteousness I worked so hard to achieve from the law? Or did He imply, in that way that He spoke to Israel, that the free gift of righteousness¹⁰ is not my work? that when I have done all that I was commanded it will have been done by the Holy Spirit in the power of God.

This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘“You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them’ [Table]¹¹

So, to be motivated to give to the needy by the grace offered in this passage alone, I must believe first that my heavenly Father is trustworthy and will follow through with Jesus’ promise of a reward, and second that such a reward, whether openly or not, will be as satisfying as being praised by others. Giving to the needy is law, so maybe I can add a bit of fear, what God might do to me if I disobey his law, into this equation. Sill, I wonder if fear of retribution and faith in an unspecified reward is sufficient to overcome the selfishness and fear for my own well-being that lies close at hand when I want to do right.¹² And if it were sufficient would it cause me to give to the needy out of anything like love for God and others, or would it simply be a righteousness of my own that comes from the law?¹³

I’ve had something like this dilemma almost every time I’ve encountered an application in Scripture since I began to believe that the righteousness of God through faith in Jesus Christ¹⁴ is real righteousness. And every time I’ve stumbled here Jesus has directed me back to: walk by the Spirit, and you will not gratify the desires of the flesh.¹⁵ Walking by the Spirit is a skill or knack that is trickier to learn by trial-and-error than sound no trumpet, so that your giving may be in secret. But it is the way Jesus walked: And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness…¹⁶ And Jesus returned in the power of the Spirit to Galilee…¹⁷

Being both led and empowered by his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control¹⁸ [Table] is more like the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.¹⁹ And it’s more like the new covenant as well. So, that is my conceit.

In an expository sermon, the homiletical outline is worded in principles derived from and supported by features of the text in its context. The preacher demonstrates how the text supports these principles and then applies them to the contemporary context of the listeners.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 101

How much difference is there between “principles derived from and supported by features of the text” presented for listeners’ obedience and laws? Isn’t this technique designed to result in a “righteousness” of one’s own derived from the preacher’s “principles derived from and supported by features of the text” as understood and elucidated by the preacher? Depending on the preacher these principles may approximate the outcome of the righteousness that comes by way of Christ’s faithfulness as word strings, but obeying word strings to acquire a righteousness of one’s own derived from word strings is not a righteousness from God that is in fact based on Christ’s faithfulness. The whole technique reeks of the old covenant.

Is that the point? Do preachers entice me to wear myself out striving for a righteousness of my own derived from law (i.e., from “principles derived from and supported by features of the text”) in the hope that I will discover a righteousness from God that is in fact based on Christ’s faithfulness more or less on my own with the Bible and the Lord, and then return with a healthy skepticism toward preachers and their preaching?

I write these things to you about those who are trying to deceive (τῶν πλανώντων, a participle of πλανάω) you. But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his²⁰ anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide²¹ in him.²²

Why are preachers not necessarily obligated to present the pattern of a text as the structure of a sermon? Why is it most often advisable to follow the pattern of a text?

The most common (and usually the most helpful) expository approach is to advance through the explanation of a text in the order of its ideas. Exceptions may occur, however, for various reasons. Sometimes the sequence of thought in a text does not allow a preacher to introduce background information efficiently… The pattern of a text in its written form may also not communicate well in the oral medium of the sermon… Other aspects of biblical literature may lead us to consider alternative orders for presentation than the original verses presented…Such biblical patterns of organization are appropriate for their original purposes but need not always be presented in lockstep order to expound the truth of the passage. An expository sermon obligates a preacher to present the truths of a text but not necessarily in the pattern of the passage.

Maintaining a rigid and wooden mirroring of the sequence of a text may actually misrepresent the truth of the text.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 101

These cautions should not blind us to the usual advantages of explaining a text’s features in the order they occur. This pattern of a text tends to reflect the pattern of the biblical writer’s thought… Still, the advantages of following the pattern of a text are overturned when doing so would overcomplicate the organization of the sermon, miss key thoughts in the text, or misrepresent the text’s purpose.

The more the pattern of the passage governs the truth that the biblical writer wanted to convey, the greater the obligation of the expositor to make listeners aware of that pattern. Still, a preacher has a greater obligation to make sure that listeners understand and apply the truths of the passage than to cover the passage in sentence or verse order.

The Path of Preparation: Four Necessary Steps, #4 Organize: Sequence and Order p. 102

What advantages does an expositor have in following the state, place and prove steps? Do these advantages require these steps in this order?

By stating a truth (with a main point or subpoint statement) derived from the biblical text, saying where in the text that truth originates (i.e., referencing the “place” or aspect of the text supporting that point), and proving how the text backs the truth (by using one of the “General Processes” described below), preachers present the discoveries of their textual study in a highly comprehensible form.

The Light of Presentation p. 104

The state-place-prove order of these steps can vary… For the expositor, the order of the steps is not as crucial as the need to make each one.

The Light of Presentation p. 105

By stating what a text means, placing the truth where it originates in the text, and proving how the text establishes that truth, you fulfill the fundamental obligations of an expositor: state what you know and show how you know. By meeting these obligations, we illuminate a path to a text’s meaning so that others can see the truth of Scripture, follow it to the source, and confirm its authority over their lives.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument): More Light p. 111

How many proofs should a preacher present in regard to a particular concept in a sermon? Which proofs of a particular concept should a preacher present?

There are actually only four ways that we can explain the meaning of any biblical text. These are known as the “General Processes” of explanation. In order to explain a text, we may simply “repeat” the text, we may “restate” the text (i.e., reword it in more familiar terms), we may “describe” unfamiliar events or terms (i.e., “define” them), or we may “confirm” the truth we have stated by various exegetical or logical means.

How do we choose which of the General Processes to employ in explaining any particular main point or subpoint? We move as far down the list of processes as is needed to be clear and convincing that the biblical text supports our statement.

The Light of Presentation: Prove p. 106

If preachers keep challenging themselves to prove their argument as they make declarative statements of truth principles supported by the text, then natural arguments tend to take shape in fairly good order. Yet some cautions must be considered. First, not all things need to be proven—many are obvious. Second, few things need all the proofs you can muster. Choose what is most powerful and most concise. Third, some things cannot be proven…we should be ready to bow before the omniscience of God when our understanding reaches its finite limits. There is no shame in doing this or in teaching listeners to do the same (see Rom. 11:33).

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) pp. 110, 111

As regards the gospel, they [i.e., those who were hardened in Israel] are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all to disobedience, that he may have mercy on all.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

“For who has known the mind of the Lord, or who has been his counselor?”

“Or who has given a gift to him that he might be repaid?”

For from him and through him and to him are all things. To him be glory forever. Amen. (Romans 11:28-36 ESV)

What cautions should a preacher exercise in presenting exegetical insights in a sermon?

Preaching should never be an excuse to display our erudition at the expense of convincing listeners that they can never really understand what Scripture says because they read only in English. We are obligated to explain exegetical insights in such a way that they make the meaning of a text more obvious, not more remote…

Young preachers often think that heaping exegetical intricacy on their explanation will establish their credibility, when in fact this practice may damage it… Share the fruit, not the sweat, of your exegetical labor.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) p. 109

When your exegetical conclusions differ in some degree with the translation most of your listeners have in their laps, handle the difference carefully…

Presenting an argument that supports your explanation rarely justifies being argumentative… Sermons are usually prepared for a mixed group of people, including those who are informed and those who are not, those who are able to reason well and those who are not, those who are ready to accept a preacher’s pronouncements and those who are not. Each of these factors must be considered as preachers prepare to support, develop, and when necessary, defend an exposition (1 Pet. 3:15).

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) p. 110

Now who is there to harm you if you are zealous for what is good? [Table] But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil.

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit [Table], in which he went and proclaimed to the spirits in prison… (1 Peter 3:13-19 ESV)

In one of the key debates during the formation of the Westminster Confession of Faith, one scholar spoke with great skill and persuasiveness for a position that would have mired the church in political debates for many years. As the man spoke George Gillespie prepared a rebuttal in the same room. As they watched him write furiously on a tablet, all in the assembly knew the pressure on the young man to organize a response while the scholar delivered one telling argument after another. Yet when Gillespie rose, his words were filled with such power and scriptural persuasion that the haste of his preparation was not discernible. Gillespie’s message so impressed those assembled as the wisdom of God that the opposing scholar conceded that a lifetime of study had just been undone by the younger man’s presentation. When the matter was decided, the friends of Gillespie snatched from his desk the tablet…they found only one phrase written over and over again: Da lucern, Domine (Give light, O Lord).

Over and over Gillespie had prayed for more light from God. Instead of the genius of his own thought, this valiant Reformer wanted more of the mind of God.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument): More Light pp. 111, 112

“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour [Table]. For it is not you who speak, but the Spirit of your Father speaking through you. Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes [Table]. (Matthew 10:16-23 ESV)

Why is profound truth in simple language a mark of pastoral genius?

Whatever arguments we settle on, we must resolve to present them as interestingly and simply as possible…Your tools and your mind will provide you with wonderful proofs of the rich truths in God’s Word. You should delight to proclaim truth as expansively and powerfully as God grants you the gifts to do so. All preachers simply need to make sure that what they preach communicates rather than complicates the truths of God. Doing so will require you to apply all the resources of your mind and heart…keeping matters simple is smart. Saying profound things obscurely or saying simple things cleverly requires relatively little thought, but saying profound things simply is the true mark of pastoral genius.

The Light of Presentation: Prove: Confirmation (Exegesis and Argument) p. 111

Exercises

Create a mechanical layout of Philippians 4:4-7.

Philippians 4:4-7 (ESV)

Philippians 4:4-7 (NET Parallel Greek)

(4) in [the] Lord
Rejoice
always;
again
I will say,
rejoice.
(5) Let be known
your reasonableness
to everyone.
The Lord
is at hand;
(6) do not be anxious [about anything],
but
in everything
by prayer
and
supplication
with thanksgiving
to God
let be made known
your requests
(7) And
the peace
of God,
which surpasses
all understanding,
will guard
your hearts
and
your minds
in Christ Jesus.

(4) ἐν κυρίῳ
Χαίρετε
πάντοτε
πάλιν
ἐρῶ
χαίρετε
(5) γνωσθήτω
τὸ ἐπιεικὲς ὑμῶν
πᾶσιν ἀνθρώποις
ὁ κύριος
ἐγγύς
(6) μηδὲν μεριμνᾶτε ἀλλ᾿
ἐν παντὶ
τῇ προσευχῇ
καὶ
τῇ δεήσει
μετὰ εὐχαριστίας
πρὸς τὸν θεόν
γνωριζέσθω
τὰ αἰτήματα ὑμῶν
(7) καὶ
ἡ εἰρήνη
τοῦ θεοῦ
ἡ ὑπερέχουσα
πάντα νοῦν
φρουρήσει
τὰς καρδίας ὑμῶν
καὶ
τὰ νοήματα ὑμῶν
ἐν Χριστῷ Ἰησοῦ

Rejoice in the Lord always; again I will say, rejoice.²³ As an unbeliever left to my own devices I’d probably ignore this, though I might wonder why anyone would do such a thing. As an unbeliever being drawn to righteousness by the Holy Spirit, I would probably respond belligerently: “Screw you, Paul! Who are you to tell me what to do?” But I may have gained an insight into this verse.

The Greek word translated Rejoice was χαίρετε, translated as a 2^nd person plural form of χαίρω in the present tense, active voice and imperative mood. Understood as an imperative it means, “you must rejoice in the Lord always; again I will say, you must rejoice.” And in my belligerence I may have understood Paul’s intent better than if I had ignored it or simply wondered why anyone would do such a thing.

As a believer under law, I would accept my obligation to Rejoice in the Lord always as a work that I must do. That is, after all, what the text says: “The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.” And I would have probably realized that Paul was just the messenger. My obligation is from and to the Lord Himself. But as I worked diligently to have my own righteousness derived from the law²⁴—[you must] Rejoice in the Lord always—I would encounter many things both internal and external that would dissuade me from rejoicing. Eventually, I would probably realize that I didn’t Rejoice in the Lord always sufficient to meet even my own standards or expectations. And here, left to my own devices, I might give up in despair.

If, however, as a believer under law I was being drawn to righteousness by the Holy Spirit, whether I gave up in despair or not, He might draw me back, even help me to recognize that χαίρετε was not only an imperative. It might have been translated in the indicative mood. It might have been Paul’s statement of fact: “you rejoice in the Lord always, again I will say, you rejoice.” Spurred on by God’s Holy Spirit I might begin to wonder who this Paul guy was: What does he get that I’m not getting?

The Spirit might lead me to read some of Paul’s other writing. Who knows? I might even gain the knowledge of sin from the law (Romans 7:10-18 ESV):

The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.

Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table]. For we know that the law is spiritual, but I am of the flesh, sold under sin [Table]. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me [Table]. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out [Table].

Maybe the Holy Spirit would lead me back to consider the original verses in more detail (Philippians 4:5b-7 ESV):

The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

This actually sounds a lot more hopeful than the panic attack I had trying to have my own righteousness obeying a law: “you must rejoice in the Lord always.” It even offers a pretty good reason for rejoicing in the Lord always. What might happen if the Holy Spirit helped me notice this time that the prepositional phrase—in Christ Jesus—seems more like a state of being than I was taking in the Lord?

When I thought in the Lord was the object of MY REJOICING writ large, I found way too many reasons not to rejoice in the Lord as an object of veneration. What if the Holy Spirit helped me to recognize that Lord (κυρίῳ) was in the dative case here, and energized me to search online for its meaning? “The dative is the case of the indirect object, or may also indicate the means by which something is done.”²⁵ I might then understand in [the] Lord as another example of that same state of being—in Christ Jesus—the means by whom I rejoice.

[I]n the Lord [you] Rejoice always; again I will say, [you] rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Perhaps the Holy Spirit would draw me into a relationship with this Christ Jesus. Perhaps He would indwell me and become my Savior. Perhaps I would begin then to want the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.²⁶ Who knows? In time I might begin to realize that legislating unfunded mandates is the work of men, not a loving Father God who supplies whatever He requires. Joy (χαρὰ) is listed second among the aspects of the fruit of the Spirit (Galatians 5:22, 23). As that guy Paul wrote: For from him and through him and to him are all things. To him be glory forever. Amen.²⁷

On Pentecost after Jesus ascended into heaven, Peter preached (Acts 2:16, 17a ESV):

But this is what was uttered through the prophet Joel: “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh [Table]…

Now is the judgment of this world, Jesus promised, now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.²⁸

Create a conceptual outline of Matthew 14:22-32.

Jesus Walks in the Power of the Spirit – Matthew 14:22-33 (ESV)
I. Jesus seeks solitude A. Jesus sends his disciples away (14:22a) B. Jesus dismisses the crowd (14:22b-23a) C. Jesus prays alone (14:23b)	Immediately he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds [Table]. And after he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone,
II. Jesus returns to his disciples A. Disciples tossed by wind and waves (14:24) B. Jesus walks on the water to them (14:25) C. Disciples are terrified by this (14:26) D. Jesus speaks comfort to them (14:27)	but the boat by this time was a long way from the land,²⁹ beaten by the waves, for the wind (ὁ ἄνεμος) was against them. And in the fourth watch of the night he³⁰ came³¹ to them, walking on the sea.³² But³³ when the disciples saw him walking on the sea,³⁴ they were terrified, and said, “It is a ghost!” and they cried out in fear. But immediately³⁵ Jesus spoke to them, saying, “Take heart; it is I. Do not be afraid.”
III. Peter follows Jesus A. Peter receives Jesus’ command (14:28-29a) B. Peter walks on the water to Jesus (14:29b) C. Afraid he calls to Jesus (14:30) D. Jesus holds and questions him (14:31)	And Peter answered him, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” So Peter got out of the boat and walked on the water and came to Jesus [Table]. But when he saw the wind (τὸν ἄνεμον [ἰσχυρὸν]), he was afraid, and beginning to sink he cried out, “Lord, save me.” Jesus immediately reached out his hand and took hold of him, saying to him, “O you of little faith, why did you doubt?”
IV. Jesus in the boat with his disciples A. The wind ceases (14:32) B. Disciples worship God’s Son (14:33)	And when they got into the boat, the wind (ὁ ἄνεμος) ceased. And those in the boat³⁶ worshiped him, saying, “Truly you are the Son of God.”

According to a note (23) in the NET, Jesus quoted from Isaiah 6:9, 10 in Matthew 13:14b, 15. A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 13:14b, 15 (NET Parallel Greek)	Isaiah 6:9b, 10 (Septuagint BLB)	Isaiah 6:9b, 10 (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε (15) ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε [Table] (10) ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς [Table]	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε (10) ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:14b, 15 (NET)	Isaiah 6:9b, 10 (NETS)	Isaiah 6:9b, 10 (English Elpenor)
“‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. (15) For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’	‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’. (10) For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive. (10) For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

According to a note (25) in the NET, Paul quoted from Isaiah 40:13 in Romans 11:34. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 11:34 (NET Parallel Greek)	Isaiah 40:13a (Septuagint BLB) Table	Isaiah 40:13a (Septuagint Elpenor)
τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο	τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο
Romans 11:34 (NET)	Isaiah 40:13a (NETS)	Isaiah 40:13a (English Elpenor)
For who has known the mind of the Lord, or who has been his counselor?	Who has known the mind of the Lord, and who has been his counselor	Who has known the mind of the Lord? and who has been his counsellor

According to a note (28) in the NET, Paul quoted from Job 41:11 in Romans 11:35. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows

Romans 11:35 (NET Parallel Greek)	Job 41:11a (Septuagint BLB)	Job 41:3a (Septuagint Elpenor)
ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ	ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ	ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ
Romans 11:35 (NET)	Job 41:3a (NETS)	Job 41:3a (English Elpenor)
Or who has first given to God that God needs to repay him?	Or who will withstand me and survive	Or who will resist me, and abide

(I doubt Paul quoted from either of these versions of the Septuagint and I’m not spending the time necessary to consider an independent translation of the Hebrew.)

According to a note (23) in the NET, Peter quoted from Isaiah 8:12 in 1 Peter 3:14. A table comparing the Greek of Peter’s quotation with that of the Septuagint follows.

1 Peter 3:14b (NET Parallel Greek)	Isaiah 8:12b (Septuagint BLB)	Isaiah 8:12b (Septuagint Elpenor)
τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε	τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε	τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε, οὐδ᾿ οὐ μὴ ταραχθῆτε
1 Peter 3:14b (NET)	Isaiah 8:12b (NETS)	Isaiah 8:12b (English Elpenor)
But do not be terrified of them or be shaken.	but do not fear what it fears, neither be troubled	but fear not ye their fear, neither be dismayed.

According to a note (32) in the NET, Peter alluded to Isaiah 53:11, 12 in 1 Peter 3:18. Tables comparing the Greek of Peter’s allusion with that of the Septuagint follow.

1 Peter 3:18b (NET Parallel Greek)	Isaiah 53:11 (Septuagint BLB) Table	Isaiah 53:11 (Septuagint Elpenor)
δίκαιος ὑπὲρ ἀδίκων	ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῗξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῗς καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει	ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει
1 Peter 3:18b (NET)	Isaiah 53:11 (NETS)	Isaiah 53:11 (English Elpenor)
the just for the unjust	from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins.	the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.

1 Peter 3:18b (NET Parallel Greek)	Isaiah 53:12 (Septuagint BLB) Table	Isaiah 53:12 (Septuagint Elpenor)
δίκαιος ὑπὲρ ἀδίκων	διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῗ σκῦλα ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη	διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾿ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη
1 Peter 3:18b (NET)	Isaiah 53:12 (NETS)	Isaiah 53:12 (English Elpenor)
the just for the unjust	Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over.	Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Tables comparing Job 41:11 and Isaiah 8:12 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 41:11 (41:3) and Isaiah 8:12 in the Septuagint (BLB and Elpenor), and tables comparing Luke 4:1; 17:7; 17:9; 1 John 2:27; Matthew 14:24-27 and 14:33 in the KJV and NET follow.

Job 41:11 (Tanakh)	Job 41:11 (KJV)	Job 41:11 (NET)
Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.	Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.	Who has confronted me that I should repay? Everything under heaven belongs to me!

Job 41:11 (Septuagint BLB)	Job 41:3 (Septuagint Elpenor)
ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ εἰ πᾶσα ἡ ὑπ᾽ οὐρανὸν ἐμή ἐστιν	ἢ τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ, εἰ πᾶσα ἡ ὑπ᾿ οὐρανὸν ἐμή ἐστιν
Job 41:3 (NETS)	Job 41:3 (English Elpenor)
Or who will withstand me and survive, if all that is under heaven is mine?	Or who will resist me, and abide, since the whole [world] under heaven is mine?

Isaiah 8:12 (Tanakh)	Isaiah 8:12 (KJV)	Isaiah 8:12 (NET)
Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.	Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.	“Do not say, ‘Conspiracy,’ every time these people say the word. Don’t be afraid of what scares them; don’t be terrified.

Isaiah 8:12 (Septuagint BLB)	Isaiah 8:12 (Septuagint Elpenor)
μήποτε εἴπητε σκληρόν πᾶν γάρ ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος σκληρόν ἐστιν τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε	μήποτε εἴπητε σκληρόν· πᾶν γάρ, ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος, σκληρόν ἐστι· τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε, οὐδ᾿ οὐ μὴ ταραχθῆτε
Isaiah 8:12 (NETS)	Isaiah 8:12 (English Elpenor)
Never say “Hard,” for whatever this people says is hard, but do not fear what it fears, neither be troubled.	Let them not say, [It is] hard, for whatsoever this people says, is hard: but fear not ye their fear, neither be dismayed.

Luke 4:1 (NET)	Luke 4:1 (KJV)
Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led by the Spirit in the wilderness,	And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,

Luke 4:1 (NET Parallel Greek)	Luke 4:1 (Stephanus Textus Receptus)	Luke 4:1 (Byzantine Majority Text)
Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ	ιησους δε πνευματος αγιου πληρης υπεστρεψεν απο του ιορδανου και ηγετο εν τω πνευματι εις την ερημον	ιησους δε πνευματος αγιου πληρης υπεστρεψεν απο του ιορδανου και ηγετο εν τω πνευματι εις την ερημον

Luke 17:7 (NET)	Luke 17:7 (KJV)
“Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’?	But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

Luke 17:7 (NET Parallel Greek)	Luke 17:7 (Stephanus Textus Receptus)	Luke 17:7 (Byzantine Majority Text)
Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ· εὐθέως παρελθὼν ἀνάπεσε	τις δε εξ υμων δουλον εχων αροτριωντα η ποιμαινοντα ος εισελθοντι εκ του αγρου ερει ευθεως παρελθων αναπεσαι	τις δε εξ υμων δουλον εχων αροτριωντα η ποιμαινοντα ος εισελθοντι εκ του αγρου ερει ευθεως παρελθων αναπεσε

Luke 17:9 (NET)	Luke 17:9 (KJV)
He won’t thank the slave because he did what he was told, will he?	Doth he thank that servant because he did the things that were commanded him? I trow not.

Luke 17:9 (NET Parallel Greek)	Luke 17:9 (Stephanus Textus Receptus)	Luke 17:9 (Byzantine Majority Text)
μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα	μη χαριν εχει τω δουλω εκεινω οτι εποιησεν τα διαταχθεντα αυτω ου δοκω	μη χαριν εχει τω δουλω εκεινω οτι εποιησεν τα διαταχθεντα ου δοκω

1 John 2:27 (NET)	1 John 2:27 (KJV)
Now as for you, the anointing that you received from him resides in you, and you have no need for anyone to teach you. But as his anointing teaches you about all things, it is true and is not a lie. Just as it has taught you, you reside in him.	But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

1 John 2:27 (NET Parallel Greek)	1 John 2:27 (Stephanus Textus Receptus)	1 John 2:27 (Byzantine Majority Text)
καὶ ὑμεῖς τὸ χρῖσμα ὃ ἐλάβετε ἀπ᾿ αὐτοῦ, μένει ἐν ὑμῖν καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ᾿ ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ	και υμεις το χρισμα ο ελαβετε απ αυτου εν υμιν μενει και ου χρειαν εχετε ινα τις διδασκη υμας αλλ ως το αυτο χρισμα διδασκει υμας περι παντων και αληθες εστιν και ουκ εστιν ψευδος και καθως εδιδαξεν υμας μενειτε εν αυτω	και υμεις το χρισμα ο ελαβετε απ αυτου εν υμιν μενει και ου χρειαν εχετε ινα τις διδασκη υμας αλλ ως το αυτο χρισμα διδασκει υμας περι παντων και αληθες εστιν και ουκ εστιν ψευδος και καθως εδιδαξεν υμας μενειτε εν αυτω

Matthew 14:24-27 (NET)	Matthew 14:24-27 (KJV)
Meanwhile the boat, already far from land, was taking a beating from the waves because the wind was against it.	But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

Matthew 14:24 (NET Parallel Greek)	Matthew 14:24 (Stephanus Textus Receptus)	Matthew 14:24 (Byzantine Majority Text)
τὸ δὲ πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ ἐναντίος ὁ ἄνεμος	το δε πλοιον ηδη μεσον της θαλασσης ην βασανιζομενον υπο των κυματων ην γαρ εναντιος ο ανεμος	το δε πλοιον ηδη μεσον της θαλασσης ην βασανιζομενον υπο των κυματων ην γαρ εναντιος ο ανεμος

As the night was ending, Jesus came to them walking on the sea.

And in the fourth watch of the night Jesus went unto them, walking on the sea.

Matthew 14:25 (NET Parallel Greek)	Matthew 14:25 (Stephanus Textus Receptus)	Matthew 14:25 (Byzantine Majority Text)
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν	τεταρτη δε φυλακη της νυκτος απηλθεν προς αυτους ο ιησους περιπατων επι της θαλασσης	τεταρτη δε φυλακη της νυκτος απηλθεν προς αυτους ο ιησους περιπατων επι της θαλασσης

When the disciples saw him walking on the water they were terrified and said, “It’s a ghost!” and cried out with fear.

And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

Matthew 14:26 (NET Parallel Greek)	Matthew 14:26 (Stephanus Textus Receptus)	Matthew 14:26 (Byzantine Majority Text)
οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι φάντασμα ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν	και ιδοντες αυτον οι μαθηται επι την θαλασσαν περιπατουντα εταραχθησαν λεγοντες οτι φαντασμα εστιν και απο του φοβου εκραξαν	και ιδοντες αυτον οι μαθηται επι την θαλασσαν περιπατουντα εταραχθησαν λεγοντες οτι φαντασμα εστιν και απο του φοβου εκραξαν

But immediately Jesus spoke to them: “Have courage! It is I. Do not be afraid.”

But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

Matthew 14:27 (NET Parallel Greek)	Matthew 14:27 (Stephanus Textus Receptus)	Matthew 14:27 (Byzantine Majority Text)
εὐθὺς δὲ ἐλάλησεν [ὁ Ἰησοῦς] αὐτοῖς λέγων· θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε	ευθεως δε ελαλησεν αυτοις ο ιησους λεγων θαρσειτε εγω ειμι μη φοβεισθε	ευθεως δε ελαλησεν αυτοις ο ιησους λεγων θαρσειτε εγω ειμι μη φοβεισθε

Matthew 14:33 (NET)	Matthew 14:33 (KJV)
Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”	Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

Matthew 14:33 (NET Parallel Greek)	Matthew 14:33 (Stephanus Textus Receptus)	Matthew 14:33 (Byzantine Majority Text)
οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ	οι δε εν τω πλοιω ελθοντες προσεκυνησαν αυτω λεγοντες αληθως θεου υιος ει	οι δε εν τω πλοιω ελθοντες προσεκυνησαν αυτω λεγοντες αληθως θεου υιος ει

Matthew 8:23-34

Back to Romans, Part 31

¹ A description of a story conceit from “Project Conceits: Entertainment Over Content,” on Writer’s Bootcamp online.

² The Path of Preparation: Six Critical Questions, Christ-Centered Preaching: Redeeming the Expository Sermon, 3rd Edition by Bryan Chapell p. 90

³ Galatians 5:16b (ESV)

⁴ Matthew 6:1a (ESV) Table

⁵ The NET parallel Greek text and NA²⁸ had αὐτῷ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀνάπεσε here, a form of the verb ἀναπίπτω in the active voice, where the Stephanus Textus Receptus had αναπεσαι (KJV: and sit down to meat) in the middle voice.

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had εκεινω (KJV: that) here. The NET parallel Greek text and NA²⁸ did not.

⁸ The Stephanus Textus Receptus had αυτω ου δοκω (KJV: him? I trow not) here, where the Byzantine Majority Text had ου δοκω. The NET parallel Greek text and NA²⁸ did not.

⁹ Matthew 25:24b (ESV)

¹⁰ Romans 5:17b (ESV)

¹¹ Matthew 13:13-15 (ESV)

¹² Romans 7:21b (ESV)

¹³ Philippians 3:9a (ESV)

¹⁴ Romans 3:22a (ESV) Table

¹⁵ Galatians 5:16b (ESV)

¹⁶ Luke 4:1 (ESV) The NET parallel Greek text and NA²⁸ had ἐν τῇ ἐρήμῳ here in the dative case, where the Stephanus Textus Receptus and Byzantine Majority Text had εις την ερημον (KJV: into the wilderness) in the accusative case.

¹⁷ Luke 4:14a (ESV)

¹⁸ Galatians 5:22b, 23a (ESV)

¹⁹ Philippians 3:9b (NET)

²⁰ The NET parallel Greek text and NA²⁸ had αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτο (KJV: same).

²¹ The NET parallel Greek text and NA²⁸ had μένετε (NET: you reside) here, a form of μένω understood in the 2^nd person, present tense and indicative mood (a statement of fact) or as an imperative (ESV: abide); the Stephanus Textus Receptus and Byzantine Majority Text had μενειτε (KJV: ye shall abide), a promise in the future tense.

²² 1 John 2:26, 27 (ESV)

²³ Philippians 4:4 (ESV)

²⁴ Philippians 3:9a (NET)

²⁵ From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions), on Resources for Learning New Testament Greek online.

²⁶ Philippians 3:9b (NET)

²⁷ Romans 11:36 (ESV)

²⁸ John 12:31, 32 (ESV)

²⁹ The NET parallel Greek text and NA²⁸ had σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεσον της θαλασσης ην (KJV: was…in the midst of the sea).

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA²⁸ did not.

³¹ The NET parallel Greek text and NA²⁸ had ἦλθεν here, a form of ἔρχομαι, where the Stephanus Textus Receptus and Byzantine Majority Text had απηλθεν (KJV: went), a form of ἀπέρχομαι.

³² The NET parallel Greek text and NA²⁸ had τὴν θάλασσαν in the accusative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had της θαλασσης in the genitive case.

³³ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

³⁴ The NET parallel Greek text and NA²⁸ had τῆς θαλάσσης in the genitive case here, where the Stephanus Textus Receptus and Byzantine Majority Text had την θαλασσαν in the accusative case.

³⁵ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως (KJV: straightway).

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had ελθοντες (KJV: came) following boat. The NET parallel Greek text and NA²⁸ did not.

Christ-Centered Preaching, Chapter 4, Part 3

Posted on August 21, 2024 by admin

We got a reprieve on time, so this is the continuation of my notes from Chapter 4 in a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Exercises

Indicate how explanation, illustration, and application are used in Jesus’s Sermon on the Mount (Matt. 5-7) and Stephen’s speech to the Sanhedrin (Acts 7:2-25).

I left off with Matthew 5:48 (ESV) [Table]):

You therefore must be perfect (τέλειοι, a form of τέλειος), as your heavenly Father is perfect (τέλειος).

Where might a Wretched man [such as] I am,¹ who finds it to be a law that when I want to do right (τὸ καλόν, a form of καλός; see Maximos), evil (τὸ κακὸν, a form of κακός) lies close at hand,² find my heavenly Father’s perfection?

But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table].³

Walking by God’s Holy Spirit is the very place Jesus promised: I will come to you (John 14:16-18 KJV):

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you.

But how can a Wretched man [such as] I am,⁴ who finds it to be a law that when I want to do right, evil lies close at hand,⁵ learn to walk by the Holy Spirit of God? There is a potent hint hidden in plain sight in the words and you will not gratify the desires of the flesh⁶ (καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε, a form of τελέω in the subjunctive mood). The phrase οὐ μὴ τελέσητε is called a subjunctive of emphatic negation. Paul meant, walk by the Spirit and you will not, “at any moment or time in the future,” gratify (or, bring to maturity) the desires of the flesh.

If I am gratifying or bringing the desires of the flesh to maturity, I know that I am not then, and probably have not been for some time in the past, walking by the Spirit. Instead, I am, and probably have been for some time, attempting in practice to be my own god, my own savior, to have my own righteousness derived from the law prompted by the evil [that] lies close at hand. Paul’s words become a powerful guardrail and warning when I am not by trial-and-error walking by the Spirit. The fruit of God’s Holy Spirit is the positive indicator that I am by trial-and-error walking by the Spirit:

If Christ’s own love overwhelms the apathy and antipathy toward others (including God) that lies close at hand when I want to do right, I know that I am walking by the Spirit. If his joy burns through the despair, and his peace overcomes the fear and anger and anxiety that lies close at hand when I want to do right, I know that I am walking by the Spirit. When Jesus’ patience subdues the impatience with my circumstances, with others and with Him that lies close at hand when I want to do right, I know that I am walking by the Spirit. When his kindness and goodness trample the selfishness and self-centeredness that lies close at hand under my feet when I want to do right, I know that I am walking by the Spirit. When the faithfulness of God propels me through the lethargy, doubt, confusion and prompting to quit that lies close at hand when I want to do right, I know that I am walking by the Spirit. If Jesus’ gentleness stays the violence and aggression that lies close at hand when I want to do right, I know that I am walking by the Spirit. When the Holy Spirit’s self-control steels my heart against every prompting to evil that lies close at hand when I want to do right, I know that I am walking by the Spirit.

“Beware of practicing your righteousness⁷ before other people in order to be seen by them,”⁸ Jesus continued to draw those who would have a righteousness of their own derived from the law into the blessedness of the full knowledge of sin. He explained what they would forfeit: “for then you will have no⁹ reward from your Father who is in heaven.”¹⁰ He illustrated his warning with a specific application (Matthew 6:2 ESV):

Thus, when you give to the needy, sound no trumpet before you, as the hypocrites (οἱ ὑποκριταὶ, a form of ὑποκριτής) do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward.

These hypocrites were actors, the original meaning of ὑποκριτής, rather than those who act in “contradiction to” their “stated beliefs or feelings,” the modern meaning of the word. They did the action they claimed to believe. They gave to the needy but required an audience to do so. Doing good for others’ praise was not following the application Jesus gave to those who had gained knowledge of sin through the law: let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.¹¹

Jesus demonstrated the goodness of God with the following application to actors or those who might follow the actors’ example, to draw them into the blessedness of full knowledge of sin (Matthew 6:3, 4 ESV):

But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret¹² will reward you.¹³

Can an actor, ὑποκριτής, learn from Jesus’ words and give in secret? My answer is, no, not and remain an actor. That motion, from wanting other people to think that one is righteous to wanting God to know that one is seeking righteousness, is an act of faith. One may still be trying to have a righteousness of one’s own that comes from the law,¹⁴ but there is a substantial difference between an actor who plays a doctor on TV and one trying to actually become a doctor.

At first, I didn’t even know that there is a righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.¹⁵ I thought a righteousness of my own that comes from the law¹⁶ was the only game in town: justification by faith, sanctification by my own works was what I believed (and what I thought I was taught). I did believe that Jesus’ would help. It took some time for me to recognize that I was on my own, that Jesus refused to help me have my own righteousness derived from the law. He was always right there when I fell on my face. (It’s interesting that a metaphor for abject failure also describes a posture of worship.)

It took Him some time to persuade me that the righteousness of God [that] has been manifested apart from the law…the righteousness of God through faith in Jesus Christ for all who believe [Table]¹⁷ is real righteousness, not just a figment of Paul’s (or God’s) imagination, a righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness rather than my faithfulness, which wrought abject failure.

“And when you pray, you must not be like the hypocrites,”¹⁸ Jesus continued to demonstrate the goodness of God to actors and others who would have a righteousness of their own derived from the law, drawing them into the blessedness of knowledge of sin gained through the law. Jesus illustrated how actors pray (Matthew 6:5b ESV [Table]):

For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.

Then He gave his listeners an application that could transform actors, and move any who attempted to have a righteousness of their own derived from the law one step closer to walking by the Spirit (Matthew 6:6 ESV):

But when you pray, go into your room¹⁹ and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.²⁰

“And when you pray, do not heap up empty phrases as the Gentiles do,”²¹ Jesus continued with another application. The Greek words translated the Gentiles were οἱ ἐθνικοί, a form of ἐθνικός. In the NET parallel Greek text and NA²⁸ this was the same kind of contrast Jesus used when He said (Matthew 5:47, 48 ESV):

And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles (οἱ ἐθνικοὶ) do the same? You therefore must be perfect, as your heavenly Father is perfect [Table].

Here, He explained the error in the Gentiles’ thinking relative to a true knowledge of God: for they think that they will be heard for their many words [Table]. Do not be like them, for your Father knows what you need before you ask him.²² Then Jesus taught them to pray (Matthew 7:9-13 ESV; 7:13b NKJV).

Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven [Table]. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors [Table]. And lead us not into temptation, but deliver us from evil [Table]. For Yours is the kingdom and the power and the glory forever. Amen.

Jesus taught them to address the only true God as Our Father ὁ ἐν τοῖς οὐρανοῖς: literally, “the person who is in the heavens.” The Greek word translated hallowed be was ἁγιασθήτω, a passive form of the verb ἁγιάζω. In other words, his name is set apart, differentiated, consecrated, sanctified, declared holy, and perhaps most pertinent in this context in contrast to Gentiles: declared as special above all others. Gentiles worshiped stories that were at best fantastically embellished memories of long-dead tribal leaders. At worst such stories were open invitations to malevolent spirits (Deuteronomy 32:17; 1 Corinthians 10:20).

After recognizing the God to whom they prayed and their relationship to Him, Jesus’ next instruction was to pray according to God’s purposes on earth: Your kingdom come, your will be done, on earth as it is in heaven.²³ God’s will (θέλημα) on earth was well understood by those who knew the law (Matthew 22:34-40 ESV):

But when the Pharisees heard that [Jesus] had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him [Table]. “Teacher, which is the great commandment in the Law?” And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment [Table]. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” [Table].

Then Jesus instructed them to place themselves through prayer in complete dependence upon their heavenly Father for their physical and spiritual needs (Matthew 6:11-13a ESV):

Give us (ἡμῖν) this day our (ἡμῶν) daily bread, and forgive us (ἡμῖν) our (ἡμῶν) debts, as we (ἡμεῖς) also have forgiven our (ἡμῶν) debtors [Table]. And lead us (ἡμᾶς) not into temptation, but deliver us (ἡμᾶς) from evil [Table].

He did not teach them to pray for me, but for us with no specified limit. This is significantly different from a magical prayer where one seeks to use God to work one’s own will. Even as He instructed them what to pray, Jesus incorporated a reason for their complete dependence upon God into the very words He taught them: For Yours (σοῦ, a singular form of σύ in the genitive case; i.e., God’s) is the kingdom and the power and the glory forever. Amen.²⁴ Seeking a righteousness of one’s own derived from the law or others’ praise for such a “righteousness” is meaningless because of who God is in his holy otherness.

Then Jesus expanded one aspect of this dependence upon God: and forgive us our debts, as we also have forgiven our debtors²⁵ (Matthew 6:14, 15 ESV):

For if you forgive others their trespasses (τὰ παραπτώματα αὐτῶν), your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses [Table].

Such contingent forgiveness should alarm anyone seeking a righteousness of one’s own derived from the law, but again Jesus’ demonstrated, even as He described, the goodness of God, by drawing them into the blessedness of the full knowledge of sin through the law. The importance He placed on forgiving others’ trespasses may not have been immediately apparent from law alone, apart from Jesus’ explicit condition. But later, Paul explained (Romans 5:20, 21 ESV):

Now the law came in to increase the trespass (τὸ παράπτωμα), but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

Jesus’ instruction regarding forgiveness sounds a bit like “Blessed are the merciful, for they shall receive mercy²⁶ to me. I can essentially lift what I wrote elsewhere about being merciful:

While it makes sense that I will need [God’s forgiveness] as I hunger and thirst for a righteousness I do not yet possess, mourning in meekness over my spiritual poverty, while it only seems fair that I should [forgive] those around me suffering as I suffer, to actually [forgive others] seems like that very desire to do what is right that I lack the ability to carry…out. Yet, there it sits in Jesus’ saying, a veritable impediment to my own need for [God’s forgiveness]. Do I give up in despair? Or do I see his grace all around me?

And the answer to this dilemma is the same: for it is God who works in [me], both to will and to work for his good pleasure.²⁷ This leads me to another potential hint whether I am walking by the Spirit or not. It’s more personal than Scriptural, so it may or may not be helpful to others.

When I’m walking by the Spirit I take what I’ve called ordinary applications pretty much in stride as fair warnings: what God who works in [me], both to will and to work for his good pleasure is doing. When I’m not walking by the Spirit these very same ordinary applications, especially if presented in a preacher’s sermon, seem like heavy burdens. And my attitude toward that preacher mirrors what Jesus said about the scribes and the Pharisees²⁸ (Matthew 23:4a ESV):

They tie up heavy burdens, hard to bear, and lay them on people’s shoulders…

There are several options to consider: (1) Was the sermon sloppy, failing to accentuate the grace of God? (2) Was I daydreaming and failed to hear the grace of God? (3) Was the evil that lies close at hand having more sway than usual when I want to do right, prompting me to return to my own vomit, tempting me to have a righteousness of my own derived from the law? Or, (4) had I already slipped back into my old ways of do-it-yourself righteousness and stepped away from walking by the Spirit? In any event, my own reaction prompts me to consider its source with the Lord, or ask Him straight out if my heart is too deep or dark or murky for me to see clearly into it.

“And when you fast,”²⁹ Jesus continued to draw both actors and those who might follow actors into the blessedness of full knowledge of sin through the law with the following application: do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.³⁰ And He expanded on this application with another (Matthew 6:17, 18 ESV):

But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret.³¹ And your Father who sees in secret³² will reward you.³³

Is the reward Jesus’ own joy (χαρὰ), the second aspect of the fruit of the Spirit? I’m not entirely comfortable positing any aspect of the fruit of the Spirit as an effect of obedience rather than its cause. But Jesus’ love for his Father flowing in and through one could cause the obedience while his joy flowed in superabundance as a result, like a positive feedback loop, or a snowball gaining mass and momentum as it rolls downhill. The exact dynamics, how God works in [one], both to will and to work for his good pleasure, may elude me until I see Him face-to-face. But that doesn’t inhibit me, or anyone else, from believing Him and receiving what He has promised. Faithfulness (πίστις) is another aspect of the fruit of his Spirit.

Jesus continued to draw his listeners into blessedness, but the treasure He spoke of seems to go even beyond the full knowledge of sin to Jesus Himself (Matthew 6:19-21 ESV):

“Do not lay up (θησαυρίζετε, a form of θησαυρίζω) for yourselves treasures (θησαυροὺς, a form of θησαυρός) on earth, where moth and rust destroy and where thieves break in and steal, but lay up (θησαυρίζετε, a form of θησαυρίζω) for yourselves treasures (θησαυροὺς, a form of θησαυρός) in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your³⁴ treasure (θησαυρός) is, there your³⁵ heart will be also.

Paul described this treasure as the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:5-7 ESV):

For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine³⁶ out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

But we have this treasure (θησαυρὸν, another form of θησαυρός) in jars of clay, to show that the surpassing power belongs to God and not to us.

Elsewhere he wrote that all the treasures of wisdom and knowledge are hidden in Christ (Colossians 2:1-3 ESV):

For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face [Table], that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures (θησαυροὶ, another form of θησαυρός) of wisdom and knowledge [Table].

To understand what Jesus said next one must remember the law. I’ll quote the law first.

Masoretic Text		Septuagint
Deuteronomy 15:7-10 (Tanakh)	Deuteronomy 15:7-10 (NET)	Deuteronomy 15:7-10 (NETS)	Deuteronomy 15:7-10 (English Elpenor)
If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which HaShem thy G-d giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;	If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.	Now if there is among you anyone of your brothers in need in one of your cities within the land that the Lord your God is giving you, you shall not rid your heart of love, neither shall you close up your hand from your needy brother.	And if there shall be in the midst of thee a poor [man] of thy brethren in one of thy cities in the land, which the Lord thy God gives thee, thou shalt not harden thine heart, neither shalt thou by any means close up thine hand from thy brother who is in want.
but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.	Instead, you must be sure to open your hand to him and generously lend him whatever he needs.	By opening, you shall open your hands to him; you shall lend a loan to him whatever he may need, in accord with what he needs.	Thou shalt surely open thine hands to him, and shalt lend to him as much as he wants according to his need.
Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye (עֵֽינְךָ֗) be evil (וְרָעָ֣ה) against thy needy brother, and thou give him nought; and he cry unto HaShem against thee, and it be sin in thee.	Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude (ʿayin, עינך) be wrong (rāʿaʿ, ורעה) toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned.	Be careful to yourself, lest a secret word is in your heart, something lawless, saying, “The seventh year, a year of release, is near,” and your eye (ὁ ὀφθαλμός σου) be evil (πονηρεύσηται) towards your needy brother, and you will not give to him, and he will cry out to the Lord against you, and it will be for you a great sin.	Take heed to thyself that there be not a secret thing in thine heart, an iniquity, saying, The seventh year, the year of release, draws nigh; and thine eye (ὁ ὀφθαλμός σου) shall be evil (πονηρεύσηται) to thy brother that is in want, and thou shalt not give to him, and he shall cry against thee to the Lord, and there shall be great sin in thee.
Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing HaShem thy G-d will bless thee in all thy work, and in all that thou puttest thy hand unto.	You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt.	Giving you shall give to him, and you shall lend him a loan whatever he needs, and you shall not be grieved in your heart when you give to him, because through this thing the Lord your God will bless you in all your works and in all to which you may put your hand.	Thou shalt surely give to him, and thou shalt lend him as much as he wants, according as he is in need; and thou shalt not grudge in thine heart as thou givest to him, because on this account the Lord thy God will bless thee in all thy works, and in all things on which thou shalt lay thine hand.

I might paraphrase the Lord here: “Be careful, when I want you to do right, evil lies close at hand.” And Jesus observed (Matthew 6:22, 23 ESV):

“The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

The Greek word translated healthy was ἁπλοῦς, a form of the adjective ἁπλόος: “single, single focused; sincere, without an ulterior motive; clear.” This is what Jesus contrasted to the bad or evil eye, ὁ ὀφθαλμός σου πονηρὸς ᾖ (ESV: your eye is bad). The first definition of πονηρὸς listed in the Koine Greek Lexicon online is “evil.”

God’s solution to the problem of the evil that lies close at hand has always been that one walk by his Spirit. I’ve been slow to recognize this. My conceit, perhaps, over the indwelling Holy Spirit post-Pentecost (Acts 2) may help to explain my slowness. As Jesus promised the Helper, the Spirit of Truth, He would ask his Father to give to his disciples, He said to them (John 14:17b ESV [Table]):

You know him, for he dwells with you and will be in you.

Long before God’s Holy Spirit is in (ἐν) people, He dwells with (μένει, a form of μένω) them, drawing them into fellowship with God and into his righteousness. It’s so clear now, as I became an atheist, the Holy Spirit was right there with me, trying to persuade me that my evil eye “had the whole damn thing all wrong.”³⁷ I wrote:

I remember entertaining the notion that God was trying to communicate to me through the words of this song. I even went back to the Bible to see if I could find what I had gotten “all wrong.” But the Bible said the same thing to me it always said: “God’ll getcha if you don’t watch out!”

That was my religion in a nutshell. I don’t necessarily mean my church or the things people at my church attempted to teach me: I mean the religion I believed in my heart when the light in me was darkness. I had nearly eighteen years of experience that God was unable or unwilling to do me much good. That hadn’t wrung any bells with me. I still believed in a god who could do me great harm, a god who needed to be placated but was mostly to be avoided at all costs. In other words, I worshiped an evil spirit, not because I had ever actually encountered one, but because the light in me was darkness.

In the movie Shooter Senator Charles F. Meachum (Ned Beatty) sneers, “The truth is what I say it is,” moments before another truth in the person of Bob Lee Swagger (Mark Wahlberg) ends the Senator’s life. I wrote:

The primary torment of Sartre’s hell in his play “No Exit” is not knowing for certain why, or if, one is there. Knowledge was the hardest thing to give up when I flirted with atheism. To accept that knowledge is either unattainable, or that the verdict of a jury of my peers (or even a cadre of knowledge elites) is the highest form of truth and justice, is a camel I can’t swallow.³⁸

The One with the absolute power and authority to say honestly, “The truth is what I say it is,” is love and demands by law that people love Him and each other.

Masoretic Text		Septuagint
Deuteronomy 15:11 (Tanakh)	Deuteronomy 15:11 (NET)	Deuteronomy 15:11 (NETS)	Deuteronomy 15:11 (English Elpenor)
For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’	There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.	For the needy shall not fail from the earth; I therefore command you to do this thing, saying, “By opening, you shall open your hands to your brother who is poor and to the needy in your land.”	For the poor shall not fail off thy land, therefore I charge thee to do this thing, saying, Thou shalt surely open thine hands to thy poor brother, and to him that is distressed upon thy land.

And by grace God supplies the love He demands through his own Holy Spirit: But the fruit of the Spirit is love.³⁹ Jesus concluded with a couple of observations and an explanation (Matthew 6:24 ESV [Table]):

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

And his application demonstrated God’s goodness in response to this fact (Matthew 6:25 ESV).

“Therefore I tell you, do not be anxious about your life, what you will eat or⁴⁰ what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?

He explained with a couple of illustrations, drawing his listeners into a richer knowledge of God (Matthew 6:26, 27 ESV):

Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life?

And why are you anxious about clothing?⁴¹ Jesus continued. And He explained with more illustrations of God’s goodness (Matthew 6:28b-30 ESV).

Consider the lilies of the field, how they grow:⁴² they neither toil⁴³ nor spin,⁴⁴ yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?

Jesus summed up with an application and explanation that made another contrast to the practice of Gentiles versus the goodness of God (Matthew 6:31, 32 ESV):

Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles (ἔθνη, a form of ἔθνος) seek after⁴⁵ all these things, and your heavenly Father knows that you need them all.

Jesus concluded this section of his sermon with an application, a promise of God’s provision, a final application with its explanation and an admonition to live one day at a time (Matthew 6:33, 34 ESV):

But seek first the kingdom of God and his righteousness (τὴν δικαιοσύνην αὐτοῦ), and all these things will be added to you [Table].

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble (κακία).

Jesus continued to demonstrate the goodness of God, drawing his listeners into the full knowledge of sin through the law, with the following application presented as a warning along with a reason as explanation: “Judge (κρίνετε, a form of κρίνω) not, that you be not judged (κριθῆτε, another form of κρίνω).”⁴⁶ He followed this with another explanation (Matthew 7:2 ESV).

For with the judgment (κρίματι, a form of κρίμα) you pronounce (κρίνετε, a form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and with the measure you use it will be measured to you [Table].

Jesus further illustrated this with two rhetorical questions, and then summed up the problem of human judgments with an application addressed directly to actors (Matthew 7:3-5 ESV):

Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of⁴⁷ your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

Here again, if an actor heeded Jesus’ admonition to take the log out of [his] own eye, to acknowledge his own sin, he would cease to be an actor playing at righteousness and become one actually seeking righteousness, even if that were still a righteousness of his own from the law. In fact, anyone seeking to have [one’s] own righteousness derived from the law⁴⁸ may have difficulty understanding Jesus’ command: Judge not. Judging others is the distinguishing feature that characterizes the religious mind.

Those who actually experience the truth of Paul’s words—it is God who works in you, both to will and to work for his good pleasure⁴⁹—are synonymous with those seeking the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.⁵⁰ It is much more apparent to them to trust Christ’s faithfulness and God’s work in their brothers as well, to forgo their own judgments regarding their brothers. John wrote of Jesus (John 3:17 ESV):

For God did not send his Son into the world to condemn (κρίνῃ, another form of κρίνω) the world, but in order that the world might be saved through him [Table].

Understanding this connection to Jesus’ teaching on judgment makes it possible to paraphrase that teaching: follow me.⁵¹ It helped me overcome my penchant to hear Jesus judging, condemning, berating or belittling people almost every time He opened his mouth, particularly when I was striving to have my own righteousness derived from the law.⁵² It helps me now to understand that Jesus did not encourage his listeners to prejudice in his next application (Matthew 7:6 ESV):

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample⁵³ them underfoot and turn to attack you.

This is probably best understood in the same way that Jesus said (Matthew 10:23 ESV):

When they persecute you in one town, flee to the next,⁵⁴ for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.

At my most rabid and pig-headed my mother, brother and sister didn’t debate me. They loved me and they prayed. It wasn’t a fair fight at all. When Saul was still breathing threats and murder against the disciples of the Lord,⁵⁵ the Lord didn’t send Peter, James or John to confront him. He did it Himself (Acts 9). And Saul, by the grace of God and the faithfulness of Jesus Christ became Paul the apostle to the Gentiles, who penned by the Holy Spirit (Romans 9:16 ESV [Table]):

So then it depends not on human will or exertion, but on God, who has mercy.

And (Romans 11:32 ESV):

For God has consigned all to disobedience, that he may have mercy on all.

The Greek word ἐλεήσῃ (ESV: he may have mercy) is a form of ἐλεέω in the subjunctive mood. And the conjunction ἵνα (ESV: that) indicates that ἵνα τοὺς πάντας ἐλεήσῃ (ESV: that he may have mercy on all) is a purpose clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”⁵⁶

Jesus continued to show the goodness of God with three applications explained by three promises, and then three illustrations of those three promises (Matthew 7:7, 8 ESV).

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

Then Jesus illustrated God’s goodness by comparison and contrast to his listeners’ own care for their children (Matthew 7:9-11 ESV).

Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? [Table] If you then, who are evil (πονηροὶ, a form of πονηρός), know how to give good (ἀγαθὰ, a form of ἀγαθός) gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

“So whatever⁵⁷ you wish that others would do to you,” Jesus’ summation was another application, “do also to them.”⁵⁸ And He followed this summation with a reason as explanation: for this is the Law and the Prophets.⁵⁹ Another application followed: “Enter by the narrow gate.”⁶⁰

Jesus had not yet been crucified: the way into the holy places is not yet opened.⁶¹ He had not risen from the dead. As He spoke these words there was no new and living way that he opened for us through the curtain, that is, through his flesh.⁶² The narrow gate (τῆς στενῆς πύλης) was the Law and the Prophets, what we know now as the Old Covenant. If one has ears to hear (not to mention a working knowledge of the letter to the Hebrews), Jesus’ explanation included a reason why the first covenant had [not] been faultless⁶³ (Matthew 7:13b, 14 ESV).

For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many [Table]. For the gate is narrow and the way is hard that leads to life, and those who find it are few [Table].

And the writer of Hebrews wrote (Hebrews 8:6-13 ESV):

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises [Table]. For if that first covenant had been faultless (ἄμεμπτος), there would have been no occasion to look for a second. For he finds fault with them when he says:

“Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord.

For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more” [Table].⁶⁴

In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

I would have been one of the many who failed to find the narrow gate through the Law and the Prophets when the Holy Spirit dwelt with me. I only began to understand from the Spirit-inspired writings of the apostle Paul (written after the Holy Spirit was in him) after the Holy Spirit was in me (Romans 8:3, 4 ESV).

For God has done what the law, weakened (ἠσθένει, a form of ἀσθενέω) by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Watch and pray that you may not enter into temptation, Jesus said. The spirit indeed is willing (πρόθυμον, a form of πρόθυμος), but the flesh is weak (ἀσθενής).⁶⁵ Dunderhead that I was, I heard Jesus’ observation as an admonition to strengthen the flesh, rather than an invitation to walk by the Spirit as He walked. The actual situation was that the flesh was all ready too powerful, too persistent, too dominant over my thoughts and actions, so that the Holy Spirit who dwelt with me had little to no sway in my life. No wonder Jesus turned my dunderhead to Paul’s words:

…in order that (ἵνα) the righteous requirement of the law might be fulfilled (πληρωθῇ, a form of πληρόω) in us, who walk not according to the flesh but according to the Spirit.

The Greek word πληρωθῇ (a form of πληρόω), might be fulfilled (ESV), is in the subjunctive mood and ἵνα (ESV: in order that) makes this a result clause. In other words:

…in order that the righteous requirement of the law [is] fulfilled in us, who walk NOT according to the flesh but according to the Spirit.

The Holy Spirit in me battles the flesh that weakens the law—flesh that is all ready too powerful, too persistent, too dominant over my thoughts and actions—Mano a Mano, so to speak. He will win in the end, and does so more often now than when He merely dwelt with me.

“Beware⁶⁶ of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves,”⁶⁷ Jesus warned. And He explained how to recognize them: You will recognize them by their fruits.⁶⁸ He illustrated by reference to fruits and fruit trees, and concluded with a restatement of his premise (Matthew 7:16b-20 ESV).

Are grapes⁶⁹ gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit (καρποὺς καλοὺς), but the diseased tree bears bad fruit (καρποὺς πονηροὺς). A healthy tree cannot bear bad fruit (καρποὺς πονηροὺς), nor can a diseased tree bear good fruit (καρποὺς καλοὺς). Every tree that does not bear good fruit (καρπὸν καλὸν) is cut down and thrown into the fire. Thus⁷⁰ you will recognize them by their fruits.

The bad fruit (καρποὺς πονηροὺς) of the false prophets was to persuade people to be actors or to attempt to have a righteousness of their own derived from the law. And the good fruit (καρποὺς καλοὺς) would have been to bring them into the blessedness of the full knowledge of sin: poor in spirit,⁷¹ having the desire to do what is right, but not the ability to carry it out;⁷² mourning because when [they] want to do right, evil lies close at hand;⁷³ the meek who hunger and thirst for righteousness, merciful, pure in heart, peacemakers who are persecuted for righteousness’ sake, waiting for the Lord’s salvation.

Did Jesus condemn the false prophets to the lake of fire? He certainly said that fruit trees which bear no good fruit become useful as firewood. For Jesus’ attitude toward false prophets, I’ll turn to a true prophet (Ezekiel 33:11, 12 ESV).

Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel? [Table]

“And you, son of man, say to your people, The righteousness of the righteous shall not deliver him when he transgresses, and as for the wickedness of the wicked, he shall not fall by it when he turns from his wickedness, and the righteous shall not be able to live by his righteousness when he sins [Table].

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven,” Jesus warned any who thought to become worthy by their own works, but the one who does the will of my Father who is in heaven.⁷⁴ And He explained with a prophecy foretelling the future (Matthew 7:22, 23 ESV):

On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Then they said to him, John recorded at another time and place, “What must we do, to be doing the works of God?” Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”⁷⁵ Did He mean that to believe in him whom he has sent was their work, their deed? This is the deed God requires—to believe (πιστεύητε, a form of πιστεύω in the subjunctive mood and present tense) in the one whom he sent (NET). But I notice that the NET translators treated πιστεύητε as an infinitive as they uncharacteristically ignored the subjunctive mood and either dropped the conjunction ἵνα or decided that it was to be understood as a hyphen here.

Or did Jesus mean to correct their premise as He answered their question? No, this is not your work. This is God’s work that (so that, in order that) you may believe in the one whom he sent. This is the work of God, that ye may believe (πιστευσητε, another form of πιστεύω in the subjunctive mood and aorist tense) in him whom He did send (YLT). Since faith as my own work led me to atheism, I clearly favor the latter understanding, where that ye may believe is the result of God’s work.

“Everyone then who hears these words of mine and does them will be like⁷⁶ a wise man who built his house on the rock,”⁷⁷ Jesus concluded his sermon with a contrast. He explained this part of his contrast with an illustration, declared the opposite half of his contrast and explained that with the opposite of the same illustration (Matthew 7:25-27 ESV).

And the rain fell, and the floods came, and the winds blew and beat on⁷⁸ that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”

And when Jesus finished⁷⁹ these sayings, Matthew concluded, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their⁸⁰ scribes.⁸¹

According to a note (12) in the NET, Paul alluded to Genesis 1:3 and Isaiah 9:2 in 2 Corinthians 4:6. Tables comparing the Greek of Paul’s allusions to that of the Septuagint follow.

2 Corinthians 4:6b (NET Parallel Greek Text)	Genesis 1:3b (Septuagint BLB) Table	Genesis 1:3b (Septuagint Elpenor)
ἐκ σκότους φῶς λάμψει	γενηθήτω φῶς	γενηθήτω φῶς
2 Corinthians 4:6b (NET)	Genesis 1:3b (NETS)	Genesis 1:3b (English Elpenor)
Let light shine out of darkness	Let light come into being	Let there be light

2 Corinthians 4:6b (NET Parallel Greek Text)	Isaiah 9:2b (Septuagint BLB)	Isaiah 9:2b (Septuagint Elpenor)
ἐκ σκότους φῶς λάμψει	φῶς λάμψει ἐφ᾽ ὑμᾶς (e.g., ὁ λαὸς ὁ πορευόμενος ἐν σκότει)	φῶς λάμψει ἐφ᾿ ὑμᾶς (e.g., ὁ λαὸς ὁ πορευόμενος ἐν σκότει)
2 Corinthians 4:6b (NET)	Isaiah 9:2b (NETS)	Isaiah 9:2b (English Elpenor)
Let light shine out of darkness	light will shine on you (e.g., O you people who walk in darkness)	a light shall shine upon you (e.g., O people walking in darkness)

Tables comparing Isaiah 9:2; Deuteronomy 15:7; 15:8; 15:9; 15:10 and 15:11 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 9:2; Deuteronomy 15:7; 15:8; 15:9; 15:10 and 15:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 6:1; 6:4; 6:6; 6:18; 6:21; 2 Corinthians 4:6; Matthew 6:25; 6:28; 6:32; 7:4; 7:6; 10:23; 7:12; 7:15, 16; 7:20; 7:25 and 7:28, 29 in the KJV and NET follow.

Isaiah 9:2 (Tanakh)	Isaiah 9:2 (KJV)	Isaiah 9:2 (NET)
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.	The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.	The people walking in darkness see a bright light; light shines on those who live in a land of deep darkness.

Isaiah 9:2 (Septuagint BLB)	Isaiah 9:2 (Septuagint Elpenor)
ὁ λαὸς ὁ πορευόμενος ἐν σκότει ἴδετε φῶς μέγα οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς λάμψει ἐφ᾽ ὑμᾶς	ὁ λαὸς ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς λάμψει ἐφ᾿ ὑμᾶς
Isaiah 9:2 (NETS)	Isaiah 9:2 (English Elpenor)
O you people who walk in darkness, see a great light! O you who live in the country and in the shadow of death, light will shine on you!	O people walking in darkness, behold a great light: ye that dwell in the region [and] shadow of death, a light shall shine upon you.

Deuteronomy 15:7 (Tanakh)	Deuteronomy 15:7 (KJV)	Deuteronomy 15:7 (NET)
If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which HaShem thy G-d giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;	If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:	If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.

Deuteronomy 15:7 (Septuagint BLB)	Deuteronomy 15:7 (Septuagint Elpenor)
ἐὰν δὲ γένηται ἐν σοὶ ἐνδεὴς τῶν ἀδελφῶν σου ἐν μιᾷ τῶν πόλεων σου ἐν τῇ γῇ ᾗ κύριος ὁ θεός σου δίδωσίν σοι οὐκ ἀποστέρξεις τὴν καρδίαν σου οὐδ᾽ οὐ μὴ συσφίγξῃς τὴν χεῖρά σου ἀπὸ τοῦ ἀδελφοῦ σου τοῦ ἐπιδεομένου	᾿Εὰν δὲ γένηται ἐν σοὶ ἐνδεὴς ἐκ τῶν ἀδελφῶν σου ἐν μιᾷ τῶν πόλεών σου ἐν τῇ γῇ, ᾗ Κύριος ὁ Θεός σου δίδωσί σοι, οὐκ ἀποστέρξεις τὴν καρδίαν σου οὐδ᾿ οὐ μὴ συσφίγξῃς τὴν χεῖρά σου ἀπὸ τοῦ ἀδελφοῦ σου τοῦ ἐπιδεομένου
Deuteronomy 15:7 (NETS)	Deuteronomy 15:7 (English Elpenor)
Now if there is among you anyone of your brothers in need in one of your cities within the land that the Lord your God is giving you, you shall not rid your heart of love, neither shall you close up your hand from your needy brother.	And if there shall be in the midst of thee a poor [man] of thy brethren in one of thy cities in the land, which the Lord thy God gives thee, thou shalt not harden thine heart, neither shalt thou by any means close up thine hand from thy brother who is in want.

Deuteronomy 15:8 (Tanakh)	Deuteronomy 15:8 (KJV)	Deuteronomy 15:8 (NET)
but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.	But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.	Instead, you must be sure to open your hand to him and generously lend him whatever he needs.

Deuteronomy 15:8 (Septuagint BLB)	Deuteronomy 15:8 (Septuagint Elpenor)
ἀνοίγων ἀνοίξεις τὰς χεῖράς σου αὐτῷ δάνειον δανιεῖς αὐτῷ ὅσον ἐπιδέεται καθ᾽ ὅσον ἐνδεεῖται	ἀνοίγων ἀνοίξεις τὰς χεῖράς σου αὐτῷ καὶ δάνειον δανειεῖς αὐτῷ ὅσον ἐπιδέεται, καθότι ἐνδεεῖται
Deuteronomy 15:8 (NETS)	Deuteronomy 15:8 (English Elpenor)
By opening, you shall open your hands to him; you shall lend a loan to him whatever he may need, in accord with what he needs.	Thou shalt surely open thine hands to him, and shalt lend to him as much as he wants according to his need.

Deuteronomy 15:9 (Tanakh)	Deuteronomy 15:9 (KJV)	Deuteronomy 15:9 (NET)
Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto HaShem against thee, and it be sin in thee.	Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.	Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned.

Deuteronomy 15:9 (Septuagint BLB)	Deuteronomy 15:9 (Septuagint Elpenor)
πρόσεχε σεαυτῷ μὴ γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα λέγων ἐγγίζει τὸ ἔτος τὸ ἕβδομον ἔτος τῆς ἀφέσεως καὶ πονηρεύσηται ὁ ὀφθαλμός σου τῷ ἀδελφῷ σου τῷ ἐπιδεομένῳ καὶ οὐ δώσεις αὐτῷ καὶ βοήσεται κατὰ σοῦ πρὸς κύριον καὶ ἔσται ἐν σοὶ ἁμαρτία μεγάλη	πρόσεχε σεαυτῷ, μὴ γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα λέγων· ἐγγίζει τό ἔτος τὸ ἕβδομον, ἔτος τῆς ἀφέσεως, καὶ πονηρεύσηται ὁ ὀφθαλμός σου τῷ ἀδελφῷ σου τῷ ἐπιδεομένῳ, καὶ οὐ δώσεις αὐτῷ, καὶ καταβοήσεται κατὰ σοῦ πρὸς Κύριον, καὶ ἔσται ἐν σοὶ ἁμαρτία μεγάλη
Deuteronomy 15:9 (NETS)	Deuteronomy 15:9 (English Elpenor)
Be careful to yourself, lest a secret word is in your heart, something lawless, saying, “The seventh year, a year of release, is near,” and your eye be evil towards your needy brother, and you will not give to him, and he will cry out to the Lord against you, and it will be for you a great sin.	Take heed to thyself that there be not a secret thing in thine heart, an iniquity, saying, The seventh year, the year of release, draws nigh; and thine eye shall be evil to thy brother that is in want, and thou shalt not give to him, and he shall cry against thee to the Lord, and there shall be great sin in thee.

Deuteronomy 15:10 (Tanakh)	Deuteronomy 15:10 (KJV)	Deuteronomy 15:10 (NET)
Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing HaShem thy G-d will bless thee in all thy work, and in all that thou puttest thy hand unto.	Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.	You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt.

Deuteronomy 15:10 (Septuagint BLB)	Deuteronomy 15:10 (Septuagint Elpenor)
διδοὺς δώσεις αὐτῷ καὶ δάνειον δανιεῖς αὐτῷ ὅσον ἐπιδέεται καὶ οὐ λυπηθήσῃ τῇ καρδίᾳ σου διδόντος σου αὐτῷ ὅτι διὰ τὸ ῥῆμα τοῦτο εὐλογήσει σε κύριος ὁ θεός σου ἐν πᾶσιν τοῖς ἔργοις καὶ ἐν πᾶσιν οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου	διδοὺς δώσεις αὐτῷ καὶ δάνειον δανειεῖς αὐτῷ ὅσον ἐπιδέεται, καὶ οὐ λυπηθήσῃ τῇ καρδίᾳ σου διδόντος σου αὐτῷ, ὅτι διά τὸ ρῆμα τοῦτο εὐλογήσει σε Κύριος ὁ Θεός σου ἐν πᾶσι τοῖς ἔργοις καὶ ἐν πᾶσιν, οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου
Deuteronomy 15:10 (NETS)	Deuteronomy 15:10 (English Elpenor)
Giving you shall give to him, and you shall lend him a loan whatever he needs, and you shall not be grieved in your heart when you give to him, because through this thing the Lord your God will bless you in all your works and in all to which you may put your hand.	Thou shalt surely give to him, and thou shalt lend him as much as he wants, according as he is in need; and thou shalt not grudge in thine heart as thou givest to him, because on this account the Lord thy God will bless thee in all thy works, and in all things on which thou shalt lay thine hand.

Deuteronomy 15:11 (Tanakh)	Deuteronomy 15:11 (KJV)	Deuteronomy 15:11 (NET)
For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’	For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.	There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.

Deuteronomy 15:11 (Septuagint BLB)	Deuteronomy 15:11 (Septuagint Elpenor)
οὐ γὰρ μὴ ἐκλίπῃ ἐνδεὴς ἀπὸ τῆς γῆς διὰ τοῦτο ἐγώ σοι ἐντέλλομαι ποιεῖν τὸ ῥῆμα τοῦτο λέγων ἀνοίγων ἀνοίξεις τὰς χεῖράς σου τῷ ἀδελφῷ σου τῷ πένητι καὶ τῷ ἐπιδεομένῳ τῷ ἐπὶ τῆς γῆς σου	οὐ γὰρ μὴ ἐκλίπῃ ἐνδεὴς ἀπὸ τῆς γῆς σου. διὰ τοῦτο ἐγώ σοι ἐντέλλομαι ποιεῖν τὸ ρῆμα τοῦτο λέγων· ἀνοίγων ἀνοίξεις τὰς χεῖράς σου τῷ ἀδελφῷ σου τῷ πένητι καὶ τῷ ἐπιδεομένῳ τῷ ἐπὶ τῆς γῆς σου
Deuteronomy 15:11 (NETS)	Deuteronomy 15:11 (English Elpenor)
For the needy shall not fail from the earth; I therefore command you to do this thing, saying, “By opening, you shall open your hands to your brother who is poor and to the needy in your land.”	For the poor shall not fail off thy land, therefore I charge thee to do this thing, saying, Thou shalt surely open thine hands to thy poor brother, and to him that is distressed upon thy land.

Matthew 6:1 (NET)	Matthew 6:1 (KJV)
“Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven.	Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

Matthew 6:1 (NET Parallel Greek)	Matthew 6:1 (Stephanus Textus Receptus)	Matthew 6:1 (Byzantine Majority Text)
Προσέχετε τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς	προσεχετε την ελεημοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις ει δε μηγε μισθον ουκ εχετε παρα τω πατρι υμων τω εν τοις ουρανοις	προσεχετε την ελεημοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις ει δε μηγε μισθον ουκ εχετε παρα τω πατρι υμων τω εν τοις ουρανοις

Matthew 6:4 (NET)	Matthew 6:4 (KJV)
so that your gift may be in secret. And your Father, who sees in secret, will reward you.	That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

Matthew 6:4 (NET Parallel Greek)	Matthew 6:4 (Stephanus Textus Receptus)	Matthew 6:4 (Byzantine Majority Text)
ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι	οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω	οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω

Matthew 6:6 (NET)	Matthew 6:6 (KJV)
But whenever you pray, go into your inner room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.	But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

Matthew 6:6 (NET Parallel Greek)	Matthew 6:6 (Stephanus Textus Receptus)	Matthew 6:6 (Byzantine Majority Text)
σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖον σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι	συ δε οταν προσευχη εισελθε εις το ταμιειον σου και κλεισας την θυραν σου προσευξαι τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω	συ δε οταν προσευχη εισελθε εις το ταμιειον σου και κλεισας την θυραν σου προσευξαι τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω

Matthew 6:18 (NET)	Matthew 6:18 (KJV)
so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.	That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

Matthew 6:18 (NET Parallel Greek)	Matthew 6:18 (Stephanus Textus Receptus)	Matthew 6:18 (Byzantine Majority Text)
ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι	οπως μη φανης τοις ανθρωποις νηστευων αλλα τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω	οπως μη φανης τοις ανθρωποις νηστευων αλλα τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι

Matthew 6:21 (NET)	Matthew 6:21 (KJV)
For where your treasure is, there your heart will be also.	For where your treasure is, there will your heart be also.

Matthew 6:21 (NET Parallel Greek)	Matthew 6:21 (Stephanus Textus Receptus)	Matthew 6:21 (Byzantine Majority Text)
ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται \|καὶ\| ἡ καρδία σου	οπου γαρ εστιν ο θησαυρος υμων εκει εσται και η καρδια υμων	οπου γαρ εστιν ο θησαυρος υμων εκει εσται και η καρδια υμων

2 Corinthians 4:6 (NET)	2 Corinthians 4:6 (KJV)
For God, who said “Let light shine out of darkness,” is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Christ.	For God, 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.

2 Corinthians 4:6 (NET Parallel Greek)	2 Corinthians 4:6 (Stephanus Textus Receptus)	2 Corinthians 4:6 (Byzantine Majority Text)
ὅτι ὁ θεὸς ὁ εἰπών· ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ [Ἰησοῦ] Χριστοῦ	οτι ο θεος ο ειπων εκ σκοτους φως λαμψαι ος ελαμψεν εν ταις καρδιαις ημων προς φωτισμον της γνωσεως της δοξης του θεου εν προσωπω ιησου χριστου	οτι ο θεος ο ειπων εκ σκοτους φως λαμψαι ος ελαμψεν εν ταις καρδιαις ημων προς φωτισμον της γνωσεως της δοξης του θεου εν προσωπω ιησου χριστου

Matthew 6:25 (NET)	Matthew 6:25 (KJV)
“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?	Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

Matthew 6:25 (NET Parallel Greek)	Matthew 6:25 (Stephanus Textus Receptus)	Matthew 6:25 (Byzantine Majority Text)
Διὰ τοῦτο λέγω ὑμῖν· μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖον ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος	δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος	δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος

Matthew 6:28 (NET)	Matthew 6:28 (KJV)
Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin.	And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

Matthew 6:28 (NET Parallel Greek)	Matthew 6:28 (Stephanus Textus Receptus)	Matthew 6:28 (Byzantine Majority Text)
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν	και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει ου κοπια ουδε νηθει	και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει ου κοπια ουδε νηθει

Matthew 6:32 (NET)	Matthew 6:32 (KJV)
For the unconverted pursue these things, and your heavenly Father knows that you need them.	(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

Matthew 6:32 (NET Parallel Greek)	Matthew 6:32 (Stephanus Textus Receptus)	Matthew 6:32 (Byzantine Majority Text)
πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων	παντα γαρ ταυτα τα εθνη επιζητει οιδεν γαρ ο πατηρ υμων ο ουρανιος οτι χρηζετε τουτων απαντων	παντα γαρ ταυτα τα εθνη επιζητει οιδεν γαρ ο πατηρ υμων ο ουρανιος οτι χρηζετε τουτων απαντων

Matthew 7:4 (NET)	Matthew 7:4 (KJV)
Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?	Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

Matthew 7:4 (NET Parallel Greek)	Matthew 7:4 (Stephanus Textus Receptus)	Matthew 7:4 (Byzantine Majority Text)
ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου· ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ	η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου	η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου

Matthew 7:6 (NET)	Matthew 7:6 (KJV)
Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.	Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Matthew 7:6 (NET Parallel Greek)	Matthew 7:6 (Stephanus Textus Receptus)	Matthew 7:6 (Byzantine Majority Text)
Μὴ δῶτε τὸ ἅγιον τοῖς κυσὶν μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ρήξωσιν ὑμᾶς	μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησωσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας	μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησωσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας

Matthew 10:23 (NET)	Matthew 10:23 (KJV)
Whenever they persecute you in one town, flee to another! I tell you the truth, you will not finish going through all the towns of Israel before the Son of Man comes.	But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

Matthew 10:23 (NET Parallel Greek)	Matthew 10:23 (Stephanus Textus Receptus)	Matthew 10:23 (Byzantine Majority Text)
Ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις \|τοῦ\| Ἰσραὴλ ἕως \|ἂν\| ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου	οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου	οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου

Matthew 7:12 (NET)	Matthew 7:12 (KJV)
In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.	Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

Matthew 7:12 (NET Parallel Greek)	Matthew 7:12 (Stephanus Textus Receptus)	Matthew 7:12 (Byzantine Majority Text)
Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται	παντα ουν οσα αν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται	παντα ουν οσα αν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται

Matthew 7:15, 16 (NET)	Matthew 7:15, 16 (KJV)
“Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves.	Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

Matthew 7:15 (NET Parallel Greek)	Matthew 7:15 (Stephanus Textus Receptus)	Matthew 7:15 (Byzantine Majority Text)
Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες	προσεχετε δε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες	προσεχετε δε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες

You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they?

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

Matthew 7:16 (NET Parallel Greek)	Matthew 7:16 (Stephanus Textus Receptus)	Matthew 7:16 (Byzantine Majority Text)
ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα	απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλην η απο τριβολων συκα	απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλην η απο τριβολων συκα

Matthew 7:20 (NET)	Matthew 7:20 (KJV)
So then, you will recognize them by their fruit.	Wherefore by their fruits ye shall know them.

Matthew 7:20 (NET Parallel Greek)	Matthew 7:20 (Stephanus Textus Receptus)	Matthew 7:20 (Byzantine Majority Text)
ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς	αραγε απο των καρπων αυτων επιγνωσεσθε αυτους	αραγε απο των καρπων αυτων επιγνωσεσθε αυτους

Matthew 7:25 (NET)	Matthew 7:25 (KJV)
The rain fell, the flood came, and the winds beat against that house, but it did not collapse because its foundation had been laid on rock.	And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

Matthew 7:25 (NET Parallel Greek)	Matthew 7:25 (Stephanus Textus Receptus)	Matthew 7:25 (Byzantine Majority Text)
καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν	και κατεβη η βροχη και ηλθον οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσον τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν	και κατεβη η βροχη και ηλθον οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσον τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν

Matthew 7:28, 29 (NET)	Matthew 7:28, 29 (KJV)
When Jesus finished saying these things, the crowds were amazed by his teaching,	And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

Matthew 7:28 (NET Parallel Greek)	Matthew 7:28 (Stephanus Textus Receptus)	Matthew 7:28 (Byzantine Majority Text)
Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ	και εγενετο οτε συνετελεσεν ο ιησους τους λογους τουτους εξεπλησσοντο οι οχλοι επι τη διδαχη αυτου	και εγενετο οτε συνετελεσεν ο ιησους τους λογους τουτους εξεπλησσοντο οι οχλοι επι τη διδαχη αυτου

because he taught them like one who had authority, not like their experts in the law.

For he taught them as one having authority, and not as the scribes.

Matthew 7:29 (NET Parallel Greek)	Matthew 7:29 (Stephanus Textus Receptus)	Matthew 7:29 (Byzantine Majority Text)
ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν	ην γαρ διδασκων αυτους ως εξουσιαν εχων και ουχ ως οι γραμματεις	ην γαρ διδασκων αυτους ως εξουσιαν εχων και ουχ ως οι γραμματεις

Christ-Centered Preaching, Chapter 5

Back to The Soul

¹ Romans 7:24a (ESV)

² Romans 7:21 (ESV)

³ Galatians 5:16, 17 (ESV)

⁴ Romans 7:24a (ESV)

⁵ Romans 7:21 (ESV)

⁶ Galatians 5:16b (ESV)

⁷ The NET parallel Greek text and NA²⁸ had δικαιοσύνην here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελεημοσυνην (KJV: alms).

⁸ Matthew 6:1a (ESV)

⁹ The NET parallel Greek text and NA²⁸ had εἰ δὲ μή γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε μηγε (KJV: otherwise).

¹⁰ Matthew 6:1b (ESV)

¹¹ Matthew 5:16 (ESV)

¹² The Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: himself) here. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had εν τω φανερω (KJV: openly) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ Philippians 3:9b (ESV)

¹⁵ Philippians 3:9c (NET)

¹⁶ Philippians 3:9b (ESV)

¹⁷ Romans 3:21a, 22a (ESV)

¹⁸ Matthew 6:5a (ESV) Table

¹⁹ The NET parallel Greek text and NA²⁸ had ταμεῖον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ταμιειον (KJV: closet). These seem to be alternate spellings of the same part of speech.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εν τω φανερω (KJV: openly) here. The NET parallel Greek text and NA²⁸ did not.

²¹ Matthew 6:7a (ESV) Table

²² Matthew 6:7b, 8 (ESV)

²³ Matthew 6:10 (ESV) Table

²⁴ Matthew 6:13b (NKJV)

²⁵ Matthew 6:12 (ESV) Table

²⁶ Matthew 5:7 (ESV)

²⁷ Philippians 2:13 (ESV) Table

²⁸ Matthew 23:2 (ESV) Table

²⁹ Matthew 6:16a (ESV) Table

³⁰ Matthew 6:16b (ESV) Table

³¹ The NET parallel Greek text and NA²⁸ had the adjective κρυφαίῳ, a form of κρυφαῖος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the verb κρυπτω.

³² The NET parallel Greek text and NA²⁸ had the adjective κρυφαίῳ, a form of κρυφαῖος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the verb κρυπτω.

³³ The Stephanus Textus Receptus had εν τω φανερω (KJV: openly) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³⁴ The NET parallel Greek text and NA²⁸ had σου here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων.

³⁵ The NET parallel Greek text and NA²⁸ had σου here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων.

³⁶ The NET parallel Greek text and NA²⁸ had λάμψει here, a form of λάμπω in the indicative mood and future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had λαμψαι (KJV: to shine), an infinitive in the aorist tense.

³⁷ From “Wind-Up,” Aqualung, Jethro Tull

³⁸ You Must Be Gentle, Part 3

³⁹ Galatians 5:22a (ESV)

⁴⁰ The NET parallel Greek text and NA²⁸ had ἢ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και.

⁴¹ Matthew 6:28a (ESV)

⁴² The NET parallel Greek text and NA²⁸ had αὐξάνουσιν, a plural form of αὐξάνω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular αυξανει.

⁴³ The NET parallel Greek text and NA²⁸ had κοπιῶσιν, a plural form of κοπιάω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular κοπια.

⁴⁴ The NET parallel Greek text and NA²⁸ had νήθουσιν, a plural form of νήθω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular νηθει.

⁴⁵ The NET parallel Greek text and NA²⁸ had ἐπιζητοῦσιν, a plural form of ἐπιζητέω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular επιζητει.

⁴⁶ Matthew 7:1 (ESV)

⁴⁷ The NET parallel Greek text and NA²⁸ had ἐκ (NET: from) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο (KJV: out of).

⁴⁸ Philippians 3:9a (NET)

⁴⁹ Philippians 2:13 (ESV) Table

⁵⁰ Philippians 3:9b (NET)

⁵¹ Matthew 16:24b (ESV)

⁵² Philippians 3:9a (NET)

⁵³ The NET parallel Greek text and NA²⁸ had καταπατήσουσιν (NET: they will trample) here, a form of καταπατέω in the indicative mood and future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had καταπατησωσιν (KJV: they trample), in the subjunctive mood and either the present or aorist tense.

⁵⁴ The NET parallel Greek text and NA²⁸ had ἑτέραν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αλλην (KJV: another).

⁵⁵ Acts 9:1 (ESV)

⁵⁶ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions), in Resources for Learning New Testament Greek online.

⁵⁷ The NET parallel Greek text and NA²⁸ had ὅσα ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα αν (KJV: whatsoever).

⁵⁸ Matthew 7:12a (ESV)

⁵⁹ Matthew 7:12b (ESV)

⁶⁰ Matthew 7:13a (ESV) Table

⁶¹ Hebrews 9:8b (ESV)

⁶² Hebrews 10:20b (ESV)

⁶³ Hebrews 8:7a (ESV)

⁶⁴ According to a note (24) in the NET the writer of Hebrews quoted from Jeremiah 31:31-34. Tables comparing the Greek of that quotation to the Septuagint are found in The New Covenant, Part 1.

⁶⁵ Matthew 26:41 (ESV)

⁶⁶ The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) here. The NET parallel Greek text and NA²⁸ did not.

⁶⁷ Matthew 7:15 (ESV)

⁶⁸ Matthew 7:16a (ESV)

⁶⁹ The NET parallel Greek text and NA²⁸ had σταφυλὰς, a plural form of σταφυλή here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular σταφυλην.

⁷⁰ The NET parallel Greek text and NA²⁸ had ἄρα γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αραγε (KJV: Wherefore).

⁷¹ Matthew 5:3a (ESV)

⁷² Romans 7:18b (ESV) Table

⁷³ Romans 7:21b (ESV)

⁷⁴ Matthew 7:21 (ESV) Table

⁷⁵ John 6:28, 29 (ESV) Table

⁷⁶ The NET parallel Greek text and NA²⁸ had ὁμοιωθήσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ομοιωσω αυτον (KJV: I will liken him).

⁷⁷ Matthew 7:24 (ESV) Table

⁷⁸ The NET parallel Greek text and NA²⁸ had προσέπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσεπεσον (KJV: beat upon).

⁷⁹ The NET parallel Greek text and NA²⁸ had ἐτέλεσεν here, a form of τελέω, where the Stephanus Textus Receptus and Byzantine Majority Text had συνετελεσεν (KJV: had ended), a form of συντελέω.

⁸⁰ The NET parallel Greek text and NA²⁸ had αὐτῶν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁸¹ Matthew 7:28, 29 (ESV)

Christ-Centered Preaching, Chapter 4, Part 2

Posted on August 8, 2024 by admin

This is the continuation of my notes from Chapter 4 in a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Exercises

Indicate how explanation, illustration, and application are used in Jesus’s Sermon on the Mount (Matt. 5-7) and Stephen’s speech to the Sanhedrin (Acts 7:2-25).

Jesus’ theme was the goodness of God. He spoke to sinners born under the law,¹ what Paul called the ministry of death, carved in letters on stone² and the ministry of condemnation.³ It is also the fallen condition focus of this sermon. At first Jesus addressed the faithful who had learned from the law: since through the law comes knowledge of sin.⁴

For Paul this knowledge (ἐπίγνωσις) was not merely that law designated sin but that law coerced sin into revealing itself (Romans 7:7b-11 ESV):

Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life (ἡ εἰς ζωήν) proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me.

This knowledge of sin through the law pressed deeper still within Paul (Romans 7:18, 19 ESV):

For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing [Table].

To any who had gained this knowledge of sin through the law, Jesus expressed the goodness of God: “Blessed are the poor in spirit.”⁵ And He explained how God had blessed them with the following promise: “for theirs is the kingdom of heaven.”⁶

Did Jesus say that the kingdom of heaven belongs to those who give up and say, I have the desire to do what is right, but not the ability to carry it out? Yes—and no, not exactly. He implied that those who give up and say, I have the desire to do what is right, but not the ability to carry it out, are those who wait for God’s salvation. This becomes clearer later.

The knowledge of sin Paul gained through the law pressed stil further (Romans 7:21-24 ESV):

So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?

And to those whose knowledge of sin gained through the law had wrenched out a lament like Paul’s, Jesus applied the goodness of God: “Blessed are those who mourn (οἱ πενθοῦντες, a participle of πενθέω).”⁷ And again, He explained how God will bless them with the following promise: “for they shall be comforted.”⁸ The Greek word translated they shall be comforted was παρακληθήσονται, a passive form of the verb παρακαλέω in the future tense. It is almost impossible to disregard its association to the noun παράκλητον (a form of παράκλητος). Jesus promised (John 14:16-18, 25, 26 ESV):

“And I will ask the Father, and he will give you another Helper (παράκλητον, a form of παράκλητος), to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you [Table].

“I will not leave you as orphans (ὀρφανούς, a form of ὀρφανός); I will come to you.”

“These things I have spoken to you while I am still with you. But the Helper (παράκλητος), the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” [Table].

The translators of the KJV made this relationship explicit in English.

Matthew 5:4 (KJV)	John 14:16-18 (KJV)	John 14:25, 26 (KJV)
Blessed are they that mourn: for they shall be comforted.	And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you.	These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

To those whose pride had been humbled by the knowledge of sin gained through the law, Jesus declared the goodness of God: “Blessed are the meek.”⁹ Again, He explained how God will bless them with a promise:“for they shall inherit the earth.”¹⁰ The Greek word translated meek, πραεῖς (from the adjective πραΰς), occurred from time to time in the Psalms in the Septuagint, extolling God’s grace toward the meek.

But the meek shall inherit the land and delight themselves in abundant peace.¹¹

Masoretic Text		Septuagint
Psalm 37:11 (Tanakh/KJV)	Psalm 37:11 (NET)	Psalm 36:11 (NETS)	Psalm 36:11 (English Elpenor)
But the meek (וַֽעֲנָוִ֥ים) shall inherit the earth; and shall delight themselves in the abundance of peace.	But the oppressed (ʿānāv, וענוים) will possess the land and enjoy great prosperity.	But the meek (οἱ δὲ πραεῖς) shall inherit land and take delight in the abundance of peace.	But the meek (οἱ δὲ πραεῖς) shall inherit the earth; and shall delight [themselves] in the abundance of peace.

He leads the humble in what is right, and teaches the humble his way.¹²

Masoretic Text		Septuagint
Psalm 25:9 (Tanakh/KJV)	Psalm 25:9 (NET)	Psalm 24:9 (NETS)	Psalm 24:9 (English Elpenor)
The meek (עֲ֖נָוִים) will he guide in judgment: and the meek (עֲנָוִ֣ים) will he teach his way.	May he show the humble (ʿānāv, ענוים) what is right. May he teach the humble (ʿānāv, ענוים) his way.	The meek (πραεῖς) he will guide in justice; the meek (πραεῖς) he will teach his ways.	The meek (πραεῖς) will he guide in judgment: the meek (πραεῖς) will he teach his ways.

My soul makes its boast in the LORD; let the humble hear and be glad.¹³

Masoretic Text		Septuagint
Psalm 34:2 (Tanakh/KJV)	Psalm 34:2 (NET)	Psalm 33:3 (NETS)	Psalm 33:3 (English Elpenor)
My soul shall make her boast in the LORD: the humble (עֲנָוִ֣ים) shall hear thereof, and be glad.	I will boast in the Lord; let the oppressed (ʿānāv, ענוים) hear and rejoice.	In the Lord my soul shall be commended; let the meek (πραεῖς) hear and be glad.	My soul shall boast herself in the Lord: let the meek (πρᾳεῖς) hear, and rejoice.

when God arose to establish judgment, to save all the humble of the earth. Selah¹⁴

Masoretic Text		Septuagint
Psalm 76:9 (Tanakh/KJV)	Psalm 76:9 (NET)	Psalm 75:10 (NETS)	Psalm 75:10 (English Elpenor)
When God arose to judgment, to save all the meek (עַנְוֵי) of the earth. Selah.	when God arose to execute judgment, and to deliver all the oppressed (ʿānāv, ענוי) of the earth. (Selah)	when God rose up to establish judgment, to save all the meek (τοὺς πραεῖς) of the earth. Interlude on strings	when God arose to judgment, to save all the meek (τοὺς πραεῖς) in heart. Pause.

The LORD lifts up the humble; he casts the wicked to the ground.¹⁵

Masoretic Text		Septuagint
Psalm 147:6 (Tanakh/KJV)	Psalm 147:6 (NET)	Psalm 146:6 (NETS)	Psalm 146:6 (English Elpenor)
The LORD lifteth up the meek (עֲנָוִ֣ים): he casteth the wicked down to the ground.	The Lord lifts up the oppressed (ʿānāv, ענוים), but knocks the wicked to the ground.	when the Lord picks up the meek (πραεῖς) but humbles sinners to the ground.	The Lord lifts up the meek (πρᾳεῖς); but brings sinners down to the ground.

For the LORD takes pleasure in his people; he adorns the humble with salvation.¹⁶

Masoretic Text		Septuagint
Psalm 149:4 (Tanakh/KJV)	Psalm 149:4 (NET)	Psalm 149:4 (NETS)	Psalm 149:4 (English Elpenor)
For the LORD taketh pleasure in his people: he will beautify the meek (עֲ֜נָוִ֗ים) with salvation.	For the Lord takes delight in his people; he exalts the oppressed (ʿānāv, ענוים) by delivering them.	because the Lord takes pleasure in his people, and he exalts the meek (πραεῖς) with deliverance.	For the Lord takes pleasure in his people; and will exalt the meek (πραεῖς) with salvation.

To any who had the desire to do what is right¹⁷ according to the law, Jesus declared the goodness of God: “Blessed are those who hunger and thirst for righteousness.”¹⁸ And He explained with another promise how God will bless them: “for they shall be satisfied.”¹⁹ The Greek words translated righteousness were τὴν δικαιοσύνην (a form of δικαιοσύνη). This promised satisfaction is nothing less than that [which] comes by way of Christ’s faithfulness—a righteousness (δικαιοσύνην) from God that is in fact based on Christ’s faithfulness.²⁰

Here, it becomes clearer, though not stated so succinctly, that Jesus described what I called a super-application: walk by the Spirit—as Jesus walked in the power of the Spirit²¹—and you will not gratify the desires of the flesh;²² being guided, carried along and energized by Jesus’ own love—the fulfilling (πλήρωμα) of the law²³—his own joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control²⁴ all day, everyday, forever; against such things there is no law.²⁵

“Blessed are the merciful, for they shall receive mercy,”²⁶ Jesus continued. But this seemed different somehow:

Poverty of spirit seemed like a need that could arise as a natural result from the knowledge of sin gained through the law, that I have the desire to do what is right, but not the ability to carry it out.²⁷ To mourn seemed like a natural result of that neediness, made apparent from the knowledge of sin gained through the law. Meekness, humility, seemed to be a natural result of my mourning and neediness gained from the knowledge of sin through the law. To hunger and thirst for righteousness seemed like the only sane response to my meekness, mourning my neediness gained from the knowledge of sin through the law.

While it makes sense that I will need mercy as I hunger and thirst for a righteousness I do not yet possess, mourning in meekness over my spiritual poverty, while it only seems fair that I should be merciful to those around me suffering as I suffer, to actually be merciful seems like that very desire to do what is right that I lack the ability to carry…out. Yet, there it sits in Jesus’ saying, a veritable impediment to my own need for his promise of mercy. Do I give up in despair? Or do I see his grace all around me?

It took an extraordinary amount of effort to transform my native desire to be right into a hunger and thirst for his righteousness, his effort not mine: work (κατεργάζεσθε, a form of κατεργάζομαι) out your own salvation with fear and trembling, for it is God who works (ὁ ἐνεργῶν, a participle of the verb ἐνεργέω) in you, both to will (τὸ θέλειν, an infinitve form of θέλω in the present tense) and to work (τὸ ἐνεργεῖν, an infinitive form of ἐνεργέω in the present tense) for his good pleasure [Table].²⁸ The ease, I described as a “natural result,” with which meekness, mourning and spiritual poverty seemed to arise from a knowledge of sin gained through the law stands as evidence that God does all the heavy lifting in both the desires and the efforts He brings forth in me. As Paul wrote in a slightly different context: So then it depends not on human will (τοῦ θέλοντος, a participle of θέλω) or exertion (τοῦ τρέχοντος, a participle of τρέχω in the present tense), but on God, who has mercy.²⁹

So, to those learning to be merciful from God’s own mercy toward them as they suffer the knowledge of sin gained through the law, Jesus revealed the goodness of God: “Blessed are the merciful.”³⁰ Here, too, He explained God’s goodness with a promise: “for they shall receive mercy.”³¹ This means even more mercy from God, and perhaps a little from those to whom they are merciful, those who suffer the same knowledge of sin gained through the law.

“Blessed are the pure in heart, for they shall see God,”³² came next. In my past I took this to mean that those who never thought about sex would see God. I had no clue how to stop thinking about sex, and little desire to do so. I’m not sure how literally I took see God (τὸν θεὸν ὄψονται, a form of ὁράω in the future tense). There appear to be three options. First (Revelation 22:3, 4 ESV):

No longer³³ will there be anything accursed,³⁴ but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see (ὄψονται, a form of ὁράω) his face, and his name will be on their foreheads.

This literal meaning of seeing God’s face as a servant of God entails learning the knowledge of sin gained through the law and receiving God’s salvation instead. The second option is (Matthew 24:29, 30; Mark 13:24-26; Luke 21:25-27 ESV):

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn (κόψονται, a form of κόπτω in the middle voice), and they will see (ὄψονται, a form of ὁράω) the Son of Man coming on the clouds of heaven with power and great glory.”

“But³⁵ in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling³⁶ from³⁷ heaven, and the powers in the heavens will be shaken. And then they will see (ὄψονται, a form of ὁράω) the Son of Man coming in clouds with great power and glory.”

“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves [Table], people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see (ὄψονται, a form of ὁράω) the Son of Man coming in a cloud with power and great glory.”

Here, according to Matthew, all the tribes of the earth (πᾶσαι αἱ φυλαὶ τῆς γῆς) present at a certain moment in time will see the Son of Man.³⁸ But Jesus didn’t limit the promise which explained how God blesses the pure in heart—for they shall see God³⁹—to those who are “present at a certain moment in time.” So, the third option is (Romans 15:20, 21 ESV):

and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, but as it is written, “Those who have never been told of him will see (ὄψονται, a form of ὁράω), and those who have never heard will understand (συνήσουσιν, a form of συνίημι).”

Here, συνήσουσιν (a form of συνίημι), will understand, was coupled with ὄψονται (a form of ὁράω), will see. It prompts me to consider some of the other meanings of ὁράω: “to consider (i.e., look at mentally); to arrive at a conclusion by observation; to experience, witness; to notice, recognize, understand; to realize, comprehend.” So, who are the pure in heart (οἱ καθαροὶ τῇ καρδίᾳ), who shall “consider, arrive at a conclusion by observation, experience, witness, notice, recognize, understand, realize, comprehend” God?

The aim of our charge is love, Paul wrote Timothy, that issues from a pure heart (καθαρᾶς καρδίας) and a good conscience and a sincere faith.⁴⁰ And, So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart (καθαρᾶς καρδίας).⁴¹ These form a verbal portrait of what those with a pure heart do or are called to do.

Peter wrote (1 Peter 1:22, 23 ESV):

Having purified (ἡγνικότες, an active participle of ἁγνίζω) your souls by your obedience to the truth [through the Spirit]⁴² for a sincere brotherly love, love one another earnestly from a pure heart ([καθαρᾶς] καρδίας), since you have been born again, not of perishable seed but of imperishable, through the living and abiding⁴³ word of God;

I added δια πνευματος (KJV: through the Spirit) from the Stephanus Textus Receptus and Byzantine Majority Text back into the ESV translation because καθαρᾶς (ESV: pure) was in brackets in the NET parallel Greek text. It is not in brackets in the NA²⁸. I take this to mean that the occurrence of καθαρᾶς here was questionable in NA²⁷ but considered more favorably in NA²⁸. I imagined what it might be like to read 1 Peter 1:22 with both δια πνευματος and καθαρᾶς removed from the text in light of the Lord’s assessment of the heart.

Masoretic Text		Septuagint
Jeremiah 17:9, 10 (Tanakh/KJV)	Jeremiah 17:9, 10 (NET)	Jeremiah 17:9, 10 (NETS)	Jeremiah 17:9, 10 (English Elpenor)
The heart (הַלֵּ֛ב) is deceitful (עָקֹ֥ב) above all things, and desperately wicked (וְאָנֻ֣שׁ): who can know it?	The human mind (lēḇ, הלב) is more deceitful (ʿāqōḇ, עקב) than anything else. It is incurably bad (‘ānaš, ואנש). Who can understand it?	The heart (ἡ καρδία) is deep (βαθεῖα) above all else, and so is man (καὶ ἄνθρωπός ἐστιν), and who shall understand him?	The heart (ἡ καρδία) is deep (βαθεῖα) beyond all things, and it is the man (καὶ ἄνθρωπός ἐστι), and who can know him?
I the LORD search the heart (לֵ֖ב), I try the reins (כְּלָי֑וֹת), even to give every man according to his ways, and according to the fruit of his doings.	I, the Lord, probe into people’s minds (lēḇ, לב). I examine people’s hearts (kilyâ, כליות). I deal with each person according to how he has behaved. I give them what they deserve based on what they have done.	I, the Lord, am one who tests hearts (καρδίας) and examines kidneys (νεφροὺς), to give to each according to his ways and according to the fruit of his doings.	I the Lord try the hearts (καρδίας), and prove the reins (νεφροὺς), to give to every one according to his ways, and according to the fruits of his devices.

Even without the Holy Spirit or a pure heart in verse 22, 1 Peter 1:23 would still speak of a new birth—since you have been born again (ἀναγεγεννημένοι, a participle of the verb ἀναγεννάω)…through the living and abiding word of God. But I wonder if it would have been enough to dissuade me from attempting to do all that a pure heart entails—flee youthful passions and pursue righteousness, faith, love, and peace⁴⁴—with my old deceitful (Masoretic Text: עָקֹ֥ב) or deep (Septuagint: βαθεῖα) heart. Jesus was clearer perhaps when He told his disciples (John 15:3, 4 ESV):

Already you are clean (καθαροί, a form of καθαρός) because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me [Table].

The Greek word translated clean was καθαροί, a form of καθαρός, the same word translated pure in Matthew 5:8—οἱ καθαροὶ τῇ καρδίᾳ, the pure in heart (ESV). All of this, including the rabbis understanding of deceitful as βαθεῖα in the Septuagint, translated deep (NETS, English Elpenor), with its connotation of dark or murky, turns my attention to the primary meaning of καθαρός listed in the Koine Greek Lexicon online: clear.

It stands then that the first clarity one receives regarding one’s deeply deceitful heart is the knowledge of sin gained through the law, the Word of God. And to them Jesus revealed God’s goodness: “Blessed are the pure in heart.”⁴⁵ And He explained God’s blessing with a promise: “for they shall see God.”⁴⁶ They shall see Him face-to-face one day, as they “consider” Him; “arrive at a conclusion by observation” about Him; “experience” Him, “witness” Him; “notice” Him, “recognize” Him, “understand” Him; “realize” and “comprehend” Him along the way, not fully or exhaustively but truthfully.

Jesus continued: “Blessed are the peacemakers, for they shall be called sons of God.”⁴⁷ The Greek word translated peacemakers was εἰρηνοποιοί (a form of εἰρηνοποιός). It only occurs once in the New Testament but John was very explicit about who shall be called sons of God (υἱοὶ θεοῦ κληθήσονται):

He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God (ἐξουσίαν τέκνα θεοῦ γενέσθαι), who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.⁴⁸

Come to terms quickly with your accuser (τῷ ἀντιδίκῳ σου) while you are going with him to court, Jesus commanded later in this sermon, lest your accuser (ὁ ἀντίδικος) hand you over to the judge, and the judge⁴⁹ to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.⁵⁰ The rabbis who translated the Septuagint chose ἀντιδίκους (another form of ἀντίδικος) to describe those on the wrong side of the Lord’s judgment. It would have been to their benefit to Come to terms quickly with their accuser ἀντιδίκῳ, another form of ἀντίδικος.

Masoretic Text		Septuagint
Jeremiah 50:34 (Tanakh/KJV)	Jeremiah 50:34 (NET)	Jeremiah 27:34 (NETS)	Jeremiah 27:34 (English Elpenor)
Their Redeemer is strong; the LORD of hosts is his name: he shall throughly (רִ֥יב) plead (יָרִ֖יב) their cause (רִיבָ֑ם), that he may give rest (הִרְגִּ֣יעַ) to the land, and disquiet (וְהִרְגִּ֖יז) the inhabitants of Babylon.	But the one who will rescue them is strong. His name is the Lord of Heaven’s Armies. He will strongly (rîḇ, ריב) champion (rîḇ, יריב) their cause (rîḇ, ריבם). As a result he will bring peace and rest (rāḡaʿ, הרגיע) to the earth, but trouble and turmoil (rāḡaz, והרגיז) to the people who inhabit Babylonia.	And he that redeems them is strong; the Lord Almighty is his name. He will judge (κρινεῖ) with judgment (κρίσιν) against his adversaries (πρὸς τοὺς ἀντιδίκους αὐτοῦ), that he may destroy (ἐξάρῃ) the earth, and for those that inhabit Babylon he will incite (παροξυνεῖ)	But their Redeemer is strong; the Lord Almighty is his name: he will enter into (κρινεῖ) judgment (κρίσιν) with his adversaries (πρὸς τοὺς ἀντιδίκους αὐτοῦ), that he may destroy (ἐξάρῃ) the earth;⁵¹

While it remains and open question in my mind whether ἐξάρῃ (a form of ἐξαίρω) should have been translated destroy in English, it is readily apparent that those who have gained the knowledge of their own sin through the law are the more likely to make peace with God quickly (ταχύ), receiving his salvation. To them Jesus declared the goodness of God: “Blessed are the peacemakers.”⁵² And then He explained how God will bless them: “for they shall be called sons of God.”⁵³

Those who have gained the knowledge of sin through the law, so as to have become poor in spirit, to mourn their predicament in meekness, to hunger and thirst for that righteousness they do not yet possess, merciful to those who suffer the same fate, pure enough in heart to make peace with God and wait for his salvation, will be persecuted by those who deny the truth of any or all such knowledge of sin. Jesus declared the goodness of God: “Blessed are those who are persecuted for righteousness’ sake.”⁵⁴ He explained how God blessed them with a promise, the same promise He made to the poor in spirit: “for theirs is the kingdom of heaven.”⁵⁵

Jesus followed upon this with an illustration of the form such persecution will take, expressed once again as the goodness of God: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”⁵⁶ He followed that with his first application: Rejoice and be glad.⁵⁷

Admittedly, seeing this as his first application helps to reinforce that everything else up to this point was the work of God, both to will and to work for his good pleasure,⁵⁸ through his Word, the law and the prophets. (I had to resort to David, Isaiah, Jeremiah and Joel to understand Jesus’ words. And on that note, I would have understood none of this apart from Paul’s brilliant summation of the purpose of the law. I would have continued to hear Jesus’ words in the sermon on the mount as just more rules for me to obey.)

Jesus explained why one who is persecuted should rejoice and be glad with another promise: for your reward is great in heaven.⁵⁹ Then he explained God’s blessing on those who are persecuted with an illustration from Israel’s past: for so they persecuted the prophets who were before you.⁶⁰

“You are the salt of the earth,”⁶¹ Jesus illustrated the goodness of God to those who had gained the knowledge of sin through the law, turned to wait on the Lord’s salvation, become poor in spirit, mourned, the meek who hungered and thirsted for God’s own righteousness, merciful, pure in heart, making peace with God, and persecuted by those who rejected the knowledge of their own sinfulness. But He followed that with an illustration as a warning: but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown⁶² out and⁶³ trampled under people’s feet.⁶⁴

“You are the light of the world,”⁶⁵ He continued his illustration of God’s goodness. And He explained this illustration with further illustrations: A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.⁶⁶ Then came his second application: In the same way, let your light shine before others, so that they may see your good works and⁶⁷ praise you for your righteousness? No, that they may see your good works and give glory to your Father who is in heaven.⁶⁸ Here is yet another indication that all that has transpired is due to the goodness of God. It was the work of God, both to will and to work for his good pleasure,⁶⁹ through his Word, the law and the prophets.

“Do not think that I have come to abolish the Law or the Prophets,”⁷⁰ Jesus commanded a third application with a gaze so farsighted as to almost seem like a non sequitur, except to make explicit what his subject matter had been all along as he extolled the goodness of God. I have not come to abolish them but to fulfill them,⁷¹ He explained.

The Greek word translated fulfill them was πληρῶσαι, an active form of the verb πληρόω, which might be understood as an infinitive or as a 3^rd person verb in the optative mood (“he might fulfill,” “it might fulfill”). “The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.” If I consider it as an infinitive form I assume that Jesus was looking ahead to his death on the cross, as a form in the optative mood I assume Jesus’ gaze reached all the way to those who came into the light, so that it may be clearly seen that [their] works have been carried out in God.⁷²

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished,⁷³ Jesus prophesied to explain. The Greek word translated is accomplished was γένηται, a form of γίνομαι in the subjunctive mood. This could be down the actuality scale from πληρῶσαι if I take πληρῶσαι as an infinitive, or up the actuality scale if I take it as a verb in the optative mood. There is another option that ἕως |ἂν| πάντα γένηται (ESV: until all is accomplished) is the result of not an iota, not a dot, will pass from the Law, and is as certain as the indicative mood, though |ἂν| understood (but not translated) as may could argue against it.

I started down this path, considering πληρῶσαι as a 3^rd person verb in the optative mood, because I made a mistake. I thought Jesus said πληρώσαι, leaving me no option. The verb καταλῦσαι, to abolish, a form of καταλύω, might also be understood as an infinitive or as a 3^rd person verb in the optative mood. Both occurrences, however, are better understood as infinitive forms. It is clearly easier to understood πληρῶσαι as another infinitive. I don’t see any place except following ἀλλὰ (but) that Jesus might have changed from the implied 1^st person of the infinitives to a 3^rd person form. I don’t believe He would have described his Father’s action in the optative mood. My only option then seems to be: “but [that] it (i.e., the law) might fulfill.” I cling to that possibility, I suppose, because it pays some heed to the law even as its glory faded to that of a status symbol for those in the kingdom of heaven.

Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, Jesus explained, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, Jesus pivoted, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.⁷⁴

That probably shocked the followers of the scribes and Pharisees. But it helps me, along with what follows, to understand that the one who teaches (διδάξῃ, a form of διδάσκω) the least of these commandments is one like Paul, who taught (Romans 3:19-25a ESV):

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

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction [Table]: for fall have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.

And whoever does (ποιήσῃ, a form of ποιέω) the least of these commandments is the one who receives the righteousness of God through faith in Jesus Christ to walk by the Spirit⁷⁵—as Jesus walked in the power of the Spirit⁷⁶—guided, carried along and energized by Jesus’ own love—the fulfilling (πλήρωμα) of the law⁷⁷—his own joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control⁷⁸ all day, everyday, forever.

“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment,’”⁷⁹ Jesus said to those who had gained only a superficial knowledge of sin through the law from their teachers, the scribes and Pharisees. Here his sermon became as much a demonstration of God’s goodness as explanation, as he began to draw them into the blessedness of the full knowledge of one’s sinfulness: But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.⁸⁰ Then He gave them the following applications (Matthew 5:23-26 ESV):

So if you are offering your gift at the altar and there⁸¹ remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.

Though everyone who is angry with his brother will be liable to judgment, Jesus’ applications were addressed to the one who had given his brother cause to be angry. One can almost hear Cain’s retort: am I my brother’s keeper?⁸² And I admit I’m more familiar with this aspect of God’s goodness from Paul’s more explicit statement: Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.⁸³

Jesus continued speaking to those who attempted to use the law for their own purposes, to acquire a righteousness of [their] own that comes from the law:⁸⁴ “You have heard that it was said, ‘You shall not commit adultery.’”⁸⁵ He demonstrated the goodness of God by drawing them into the blessedness of the full knowledge of sin to be gained through the law: But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.⁸⁶ And He followed this with some dramatic hyperbole (Matthew 5:29, 30 ESV):

If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go⁸⁷ into hell.

I know this is dramatic hyperbole because I spent one very long Sunday afternoon after my first divorce contemplating cutting off my penis. Almost thirty years later, after my second divorce, I worked on a film about a man who wanted so desperately to be a woman that he cut off his own penis. It was an interesting project since I had wanted to cut off my own penis, not to become a woman but to acquire a righteousness of my own derived from the law.

The writer/director/producer of the film told me how difficult it was to find a naturalistic fake penis, handled, not completely flaccid nor completely erect. Then it fell to the makeup/wardrobe lady to figure out how to attach it directly to the actor’s body, as the writer/director/producer directed her, fearing that nothing less would look realistic on camera. From the sounds we heard, I gathered that the scene which transpired on the other side of the closed bathroom door was filled with pathos, both tragic and comedic.

Still, that failed experiment to attach a fake penis directly to the actor’s body persuaded the writer/director/producer that the only way to proceed was to attach it to a dance belt, which was the makeup/wardrobe lady’s first instinct all along. The first test left most of us understanding the writer/director/producer’s original concern: It looked like a fake penis glued to a dance belt, though the general shape and position seemed anatomically correct if one squinted. But the makeup/wardrobe lady, an artist who could already visualize the finished piece in her mind, remained confident.

On the day the scene was shot, the actor walked on set with his fake penis glued to a dance belt dyed or painted to match his skin tone. The effect was amazing. The makeup/wardrobe lady graciously received our approval and applause. The shot, however, still did not go as planned.

It was so difficult for the actor to cut through the fake penis with a kitchen knife that the scene became comedy rather than tragedy or horror. This was low budget filmmaking. There was only one fake penis, glued to one dance belt, dyed or painted to match the actor’s skin tone. The writer/director/producer got down on his knees and vigorously sawed almost all the way through the actor’s fake penis. The camera rolled. The actor sliced off his penis with one quick motion. The scene was saved.

My own plan had been to use a heavy cleaver and a cutting board. Both were ready at hand. But the Lord made it quite clear to me in that moment that cutting off my penis would not be sufficient, that I would need to cut off my head. I was uncertain whether I could survive cutting off my penis but quite convinced that cutting off my head would kill me, and said so. His one word answer, Exactly, both stopped me from proceeding and encouraged me to take Paul’s discussions of death more seriously than I had been taking them.

I have said that Paul led me to Christ. That’s not untrue but probably an over-simplification. Jesus led me to Paul and helped me understand his teaching, then Paul led me to where Jesus said the same thing only differently, then Jesus led me to Paul’s words and Paul led me to Jesus’ words, back and forth. I did tend to begin to grasp the concepts through Paul’s words before I actually heard what Jesus was saying, but the process bound their words so tightly together it is difficult to think of the one apart from the other.

Jesus’ dramatic hyperbole shows the level of commitment required to have a righteousness of one’s own derived from the law, if such a thing were even possible, which it is not: For God has done what the law, weakened by the flesh, could not do.⁸⁸ So, ultimately Jesus’ dramatic hyperbole was designed to draw those who had not yet gained the full knowledge of sin through the law into the blessedness of that knowledge, a truth which sets one amazingly free. For I have the desire to do what is right, but not the ability to carry it out,⁸⁹ sets one free from the burden of trying to have a righteousness of one’s own derived from the law and on course to seek the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.⁹⁰

Jesus continued to demonstrate God’s goodness as He continued to draw those with a superficial knowledge of sin into the blessedness of full knowledge, contrasting the teaching of God (Matthew 19:3-8) to that of the scribes and Pharisees (Matthew 5:31, 32 ESV).

“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery [Table].

“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all,⁹¹ Jesus continued and explained this application with illustrations another application and another explanation, and a final application with its explanation (Matthew 5:34b-37 ESV):

either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.

Jesus’ contrasts continued, explained by a series of applications that would be daunting to even the most dedicated seeker of a righteousness of his own derived from the law. Yet, to anyone who has spent any significant time walking by the Spirit—as Jesus walked in the power of the Spirit⁹²—these “applications” are all too familiar as the very things the Holy Spirit reminds one, prompts one and empowers one to do on a case-by-case basis as the situations arise (Matthew 5:38-45a ESV).

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also [Table]. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you [Table].

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you [Table], so that you may be sons of your Father who is in heaven [Table].

Then Jesus explained how our Father in heaven demonstrates his goodness to all: For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.⁹³ He then questioned the value of the righteousness of those seeking a righteousness of their own derived from the law with illustrations, not to berate or condemn them but to draw them into the blessedness of the full knowledge of sin through the law (Matthew 5:46, 47 ESV):

For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? [Table]

Jesus concluded this section of his sermon with an application that should put the fear of God and instigate a change of course in any seeking a righteousness of his own derived from the law (Matthew 5:48 ESV [Table]):

You therefore must be perfect, as your heavenly Father is perfect.

I’ve gone long again and have simply run out of time to continue with the author’s first exercise or even consider the second. I was intrigued by the idea of considering Jesus’ “sermon on the mount” as a sermon, testing the author’s contention that a sermon is about one thing. I’m nowhere near clever enough to read Matthew 5-7 and decipher Jesus’ theme. So I asked Him.

The goodness of God was the answer that came to me, his idea rather than mine. Clearly, I’m not clever enough even to understand Jesus’ words, much less relate them to this theme, without recourse to Scriptures outside of the prescribed passage. And though I would love to continue with this theme, I need to move on at this time if there is any possibility that I can keep up with this course in the time allotted.

According to a note (42) in the NET, Jesus alluded to Isaiah 13:10, 34:4 and Joel 2:10 in Matthew 24:29. Tables comparing the Greek of Jesus’ allusion to that of the Septuagint follow.

Matthew 24:29b (NET Parallel Greek Text)	Isaiah 13:10b (Septuagint BLB)	Isaiah 13:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς
Matthew 24:29b (NET)	Isaiah 13:10b (NETS)	Isaiah 13:10b (English Elpenor)
the sun will be darkened, and the moon will not give its light;	and it will be dark when the sun rises, and the moon will not give its light.	and it shall be dark at sunrise, and the moon shall not give her light.

Matthew 24:29c (NET Parallel Greek Text)	Isaiah 34:4b (Septuagint BLB)	Isaiah 34:4a, c (Septuagint Elpenor)
καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	καὶ πάντα τὰ ἄστρα πεσεῖται	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν…καὶ πάντα τὰ ἄστρα πεσεῖται
Matthew 24:29c (NET)	Isaiah 34:4b (NETS)	Isaiah 34:4a, c (English Elpenor)
the stars will fall from heaven, and the powers of heaven will be shaken.	and all the stars shall fall	And all the powers of the heavens shall melt…and all the stars shall fall

Matthew 24:29b, d (NET Parallel Greek Text)	Joel 2:10b (Septuagint BLB)	Joel 2:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς…καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	καὶ σεισθήσεται ὁ οὐρανός ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν	καὶ σεισθήσεται ὁ οὐρανός, ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι
Matthew 24:29b, d (NET)	Joel 2:10b (NETS)	Joel 2:10b (English Elpenor)
the sun will be darkened, and the moon will not give its light…and the powers of heaven will be shaken.	and the sky shall be shaken. The sun and the moon shall grow dark	and the sky shall be shaken: the sun and the moon shall be darkened

According to a note (47) in the NET, Jesus alluded to Daniel 7:13 in Matthew 24:30. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Matthew 24:30b (NET Parallel Greek Text)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Matthew 24:30b (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man arriving on the clouds of heaven	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

According to a note (36) in the NET, Jesus alluded to Isaiah 13:10, 34:4 and Joel 2:10 in Mark 13:24, 25. Tables comparing the Greek of Jesus’ allusion to that of the Septuagint follow.

Mark 13:24b (NET Parallel Greek Text)	Isaiah 13:10b (Septuagint BLB)	Isaiah 13:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς	καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς
Mark 13:24b (NET)	Isaiah 13:10b (NETS)	Isaiah 13:10b (English Elpenor)
the sun will be darkened and the moon will not give its light;	and it will be dark when the sun rises, and the moon will not give its light.	and it shall be dark at sunrise, and the moon shall not give her light.

Mark 13:25 (NET Parallel Greek Text)	Isaiah 34:4b (Septuagint BLB)	Isaiah 34:4a, c (Septuagint Elpenor)
καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται	καὶ πάντα τὰ ἄστρα πεσεῖται	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν…καὶ πάντα τὰ ἄστρα πεσεῖται
Mark 13:25 (NET)	Isaiah 34:4b (NETS)	Isaiah 34:4a, c (English Elpenor)
the stars will be falling from heaven, and the powers in the heavens will be shaken.	and all the stars shall fall	And all the powers of the heavens shall melt…and all the stars shall fall

Mark 13:24b, 25b (NET Parallel Greek Text)	Joel 2:10b (Septuagint BLB)	Joel 2:10b (Septuagint Elpenor)
ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς…καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται	καὶ σεισθήσεται ὁ οὐρανός ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν	καὶ σεισθήσεται ὁ οὐρανός, ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι
Mark 13:24b, 25b (NET)	Joel 2:10b (NETS)	Joel 2:10b (English Elpenor)
the sun will be darkened, and the moon will not give its light…and the powers of heaven will be shaken.	and the sky shall be shaken. The sun and the moon shall grow dark	and the sky shall be shaken: the sun and the moon shall be darkened

According to a note (38) in the NET, Jesus alluded to Daniel 7:13 in Mark 13:26. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Mark 13:26b (NET Parallel Greek Text)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Mark 13:26b (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man arriving in the clouds	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

According to a note (66) in the NET, Jesus alluded to Isaiah 34:4 in Luke 21:26. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Luke 21:26b (NET Parallel Greek Text)	Isaiah 34:4b (Septuagint BLB)	Isaiah 34:4a, c (Septuagint Elpenor)
αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται	N/A	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν
Luke 21:26b (NET)	Isaiah 34:4b (NETS)	Isaiah 34:4a, c (English Elpenor)
for the powers of the heavens will be shaken	N/A	And all the powers of the heavens shall melt

According to a note (68) in the NET, Jesus alluded to Daniel 7:13 in Luke 21:27. A table comparing the Greek of Jesus’ allusion to that of the Septuagint follows.

Luke 21:27b (NET Parallel Greek Text)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
Luke 21:27b (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man arriving in a cloud	as it were a son of man coming with the clouds of heaven	[one] coming with the clouds of heaven as the Son of man

According to a note (18) in the NET, Paul quoted from Isaiah 52:15 in Romans 15:21. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

Romans 15:21b (NET Parallel Greek Text)	Isaiah 52:15b (Septuagint BLB) Table	Isaiah 52:15b (Septuagint Elpenor)
οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ \|ὄψονται\|, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασι, συνήσουσι
Romans 15:21b (NET)	Isaiah 52:15b (NETS)	Isaiah 52:15b (English Elpenor)
“Those who were not told about him will see, and those who have not heard will understand.”	those who were not informed about him shall see and those who did not hear shall understand	they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider

Tables comparing Psalm 37:11; 25:9; 34:2; 76:9; 147:6; 149:4; Jeremiah 17:9; 17:10; Isaiah 13:10; 34:4; Joel 2:10; Isaiah 52:15 and Jeremiah 50:34 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 37:11 (36:11); 25:9 (24:9); 34:2 (33:3); 76:9 (75:10); 147:6 (146:6); 149:4; Jeremiah 17:9; 17:10; Isaiah 13:10; 34:4; Joel 2:10; Isaiah 52:15 and Jeremiah 50:34 (27:34) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 22:3; Mark 13:24, 25; 1 Peter 1:22, 23; Matthew 5:25; 5:13; 5:23 and 5:30 in the KJV and NET follow.

Psalm 37:11 (Tanakh)	Psalm 37:11 (KJV)	Psalm 37:11 (NET)
But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.	But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.	But the oppressed will possess the land and enjoy great prosperity.

Psalm 37:11 (Septuagint BLB)	Psalm 36:11 (Septuagint Elpenor)
οἱ δὲ πραεῖς κληρονομήσουσιν γῆν καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης	οἱ δὲ πραεῖς κληρονομήσουσι γῆν καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης
Psalm 36:11 (NETS)	Psalm 36:11 (English Elpenor)
But the meek shall inherit land and take delight in the abundance of peace.	But the meek shall inherit the earth; and shall delight [themselves] in the abundance of peace.

Psalm 25:9 (Tanakh)	Psalm 25:9 (KJV)	Psalm 25:9 (NET)
The meek will he guide in judgment: and the meek will he teach his way.	The meek will he guide in judgment: and the meek will he teach his way.	May he show the humble what is right. May he teach the humble his way.

Psalm 25:9 (Septuagint BLB)	Psalm 24:9 (Septuagint Elpenor)
ὁδηγήσει πραεῖς ἐν κρίσει διδάξει πραεῖς ὁδοὺς αὐτοῦ	ὁδηγήσει πραεῖς ἐν κρίσει, διδάξει πραεῖς ὁδοὺς αὐτοῦ
Psalm 24:9 (NETS)	Psalm 24:9 (English Elpenor)
The meek he will guide in justice; the meek he will teach his ways.	The meek will he guide in judgment: the meek will he teach his ways.

Psalm 34:2 (Tanakh)	Psalm 34:2 (KJV)	Psalm 34:2 (NET)
My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.	My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.	I will boast in the Lord; let the oppressed hear and rejoice.

Psalm 34:2 (Septuagint BLB)	Psalm 33:3 (Septuagint Elpenor)
ἐν τῷ κυρίῳ ἐπαινεσθήσεται ἡ ψυχή μου ἀκουσάτωσαν πραεῖς καὶ εὐφρανθήτωσαν	ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου· ἀκουσάτωσαν πρᾳεῖς, καὶ εὐφρανθήτωσαν
Psalm 33:3 (NETS)	Psalm 33:3 (English Elpenor)
In the Lord my soul shall be commended; let the meek hear and be glad.	My soul shall boast herself in the Lord: let the meek hear, and rejoice.

Psalm 76:9 (Tanakh)	Psalm 76:9 (KJV)	Psalm 76:9 (NET)
When God arose to judgment, to save all the meek of the earth. Selah.	When God arose to judgment, to save all the meek of the earth. Selah.	when God arose to execute judgment, and to deliver all the oppressed of the earth. (Selah)

Psalm 76:9 (Septuagint BLB)	Psalm 75:10 (Septuagint Elpenor)
ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεὸν τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς διάψαλμα	ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεὸν τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς. (διάψαλμα)
Psalm 75:10 (NETS)	Psalm 75:10 (English Elpenor)
when God rose up to establish judgment, to save all the meek of the earth. Interlude on strings	when God arose to judgment, to save all the meek in heart. Pause.

Psalm 147:6 (Tanakh)	Psalm 147:6 (KJV)	Psalm 147:6 (NET)
The LORD lifteth up the meek: he casteth the wicked down to the ground.	The LORD lifteth up the meek: he casteth the wicked down to the ground.	The Lord lifts up the oppressed, but knocks the wicked to the ground.

Psalm 147:6 (Septuagint BLB)	Psalm 146:6 (Septuagint Elpenor)
ἀναλαμβάνων πραεῖς ὁ κύριος ταπεινῶν δὲ ἁμαρτωλοὺς ἕως τῆς γῆς	ἀναλαμβάνων πρᾳεῖς ὁ Κύριος, ταπεινῶν δὲ ἁμαρτωλοὺς ἕως τῆς γῆς
Psalm 146:6 (NETS)	Psalm 146:6 (English Elpenor)
when the Lord picks up the meek but humbles sinners to the ground.	The Lord lifts up the meek; but brings sinners down to the ground.

Psalm 149:4 (Tanakh)	Psalm 149:4 (KJV)	Psalm 149:4 (NET)
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.	For the LORD taketh pleasure in his people: he will beautify the meek with salvation.	For the Lord takes delight in his people; he exalts the oppressed by delivering them.

Psalm 149:4 (Septuagint BLB)	Psalm 149:4 (Septuagint Elpenor)
ὅτι εὐδοκεῖ κύριος ἐν λαῷ αὐτοῦ καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ	ὅτι εὐδοκεῖ Κύριος ἐν τῷ λαῷ αὐτοῦ καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ
Psalm 149:4 (NETS)	Psalm 149:4 (English Elpenor)
because the Lord takes pleasure in his people, and he exalts the meek with deliverance.	For the Lord takes pleasure in his people; and will exalt the meek with salvation.

Jeremiah 17:9 (Tanakh)	Jeremiah 17:9 (KJV)	Jeremiah 17:9 (NET)
The heart is deceitful above all things, and desperately wicked: who can know it?	The heart is deceitful above all things, and desperately wicked: who can know it?	The human mind is more deceitful than anything else. It is incurably bad. Who can understand it?

Jeremiah 17:9 (Septuagint BLB)	Jeremiah 17:9 (Septuagint Elpenor)
βαθεῖα ἡ καρδία παρὰ πάντα καὶ ἄνθρωπός ἐστιν καὶ τίς γνώσεται αὐτόν	βαθεῖα ἡ καρδία παρά πάντα, καὶ ἄνθρωπός ἐστι· καὶ τίς γνώσεται αὐτόν
Jeremiah 17:9 (NETS)	Jeremiah 17:9 (English Elpenor)
The heart is deep above all else, and so is man, and who shall understand him?	The heart is deep beyond all things, and it is the man, and who can know him?

Jeremiah 17:10 (Tanakh)	Jeremiah 17:10 (KJV)	Jeremiah 17:10 (NET)
I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.	I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.	I, the Lord, probe into people’s minds. I examine people’s hearts. I deal with each person according to how he has behaved. I give them what they deserve based on what they have done.

Jeremiah 17:10 (Septuagint BLB)	Jeremiah 17:10 (Septuagint Elpenor)
ἐγὼ κύριος ἐτάζων καρδίας καὶ δοκιμάζων νεφροὺς τοῦ δοῦναι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὐτοῦ	ἐγὼ Κύριος ἐτάζων καρδίας καὶ δοκιμάζων νεφροὺς τοῦ δοῦναι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὐτοῦ
Jeremiah 17:10 (NETS)	Jeremiah 17:10 (English Elpenor)
I, the Lord, am one who tests hearts and examines kidneys, to give to each according to his ways and according to the fruit of his doings.	I the Lord try the hearts, and prove the reins, to give to every one according to his ways, and according to the fruits of his devices.

Isaiah 13:10 (Tanakh)	Isaiah 13:10 (KJV)	Isaiah 13:10 (NET)
For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.	For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.	Indeed the stars in the sky and their constellations no longer give out their light; the sun is darkened as soon as it rises, and the moon does not shine.

Isaiah 13:10 (Septuagint BLB)	Isaiah 13:10 (Septuagint Elpenor)
οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ Ὠρίων καὶ πᾶς ὁ κόσμος τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσιν καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς	οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ ᾿Ωρίων καὶ πᾶς ὁ κόσμος τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσι, καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς
Isaiah 13:10 (NETS)	Isaiah 13:10 (English Elpenor)
For the stars of heaven and Orion and all the ornament of heaven will not give light, and it will be dark when the sun rises, and the moon will not give its light.	For the stars of heaven, and Orion, and all the host of heaven, shall not give their light; and it shall be dark at sunrise, and the moon shall not give her light.

Isaiah 34:4 (Tanakh)	Isaiah 34:4 (KJV)	Isaiah 34:4 (NET)
And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.	And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.	All the stars in the sky will fade away, the sky will roll up like a scroll; all its stars will wither, like a leaf withers and falls from a vine or a fig withers and falls from a tree.

Isaiah 34:4 (Septuagint BLB)	Isaiah 34:4 (Septuagint Elpenor)
καὶ ἑλιγήσεται ὁ οὐρανὸς ὡς βιβλίον καὶ πάντα τὰ ἄστρα πεσεῖται ὡς φύλλα ἐξ ἀμπέλου καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς	καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν, καὶ ἑλιγήσεται ὁ οὐρανὸς ὡς βιβλίον, καὶ πάντα τὰ ἄστρα πεσεῖται ὡς φύλλα ἐξ ἀμπέλου καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς
Isaiah 34:4 (NETS)	Isaiah 34:4 (English Elpenor)
Heaven shall roll up like a scroll, and all the stars shall fall like leaves from a vine and as leaves fall from a fig tree.	And all the powers of the heavens shall melt, and the sky shall be rolled up like a scroll: and all the stars shall fall like leaves from a vine, and as leaves fall from a fig-tree.

Joel 2:10 (Tanakh)	Joel 2:10 (KJV)	Joel 2:10 (NET)
Before them the earth quaketh, the heavens tremble; the sun and the moon are become black, and the stars withdraw their shining.	The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:	The earth quakes before them; the sky reverberates. The sun and the moon grow dark; the stars refuse to shine.

Joel 2:10 (Septuagint BLB)	Joel 2:10 (Septuagint Elpenor)
πρὸ προσώπου αὐτῶν συγχυθήσεται ἡ γῆ καὶ σεισθήσεται ὁ οὐρανός ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν καὶ τὰ ἄστρα δύσουσιν τὸ φέγγος αὐτῶν	πρὸ προσώπου αὐτῶν συγχυθήσεται ἡ γῆ καὶ σεισθήσεται ὁ οὐρανός, ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι, καὶ τὰ ἄστρα δύσουσι τὸ φέγγος αὐτῶν
Joel 2:10 (NETS)	Joel 2:10 (English Elpenor)
The earth shall be disturbed before them, and the sky shall be shaken. The sun and the moon shall grow dark, and the stars shall shed their brightness.	Before them the earth shall be confounded, and the sky shall be shaken: the sun and the moon shall be darkened, and the stars shall withdraw their light.

Isaiah 52:15 (Tanakh)	Isaiah 52:15 (KJV)	Isaiah 52:15 (NET)
So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.	So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.	so now he will startle many nations. Kings will be shocked by his exaltation, for they will witness something unannounced to them, and they will understand something they had not heard about.

Isaiah 52:15 (Septuagint BLB)	Isaiah 52:15 (Septuagint Elpenor)
οὕτως θαυμάσονται ἔθνη πολλὰ ἐπ᾽ αὐτῷ καὶ συνέξουσιν βασιλεῖς τὸ στόμα αὐτῶν ὅτι οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν	οὕτω θαυμάσονται ἔθνη πολλὰ ἐπ᾿ αὐτῷ, καὶ συνέξουσι βασιλεῖς τὸ στόμα αὐτῶν· ὅτι οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασι, συνήσουσι
Isaiah 52:15 (NETS)	Isaiah 52:15 (English Elpenor)
so shall many nations be astonished at him, and kings shall shut their mouth, because those who were not informed about him shall see and those who did not hear shall understand.	Thus shall many nations wonder at him; and kings shall keep their mouths shut: for they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider.

Jeremiah 50:34 (Tanakh)	Jeremiah 50:34 (KJV)	Jeremiah 50:34 (NET)
Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.	Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.	But the one who will rescue them is strong. His name is the Lord of Heaven’s Armies. He will strongly champion their cause. As a result he will bring peace and rest to the earth, but trouble and turmoil to the people who inhabit Babylonia.

Jeremiah 50:34 (Septuagint BLB)	Jeremiah 27:34 (Septuagint Elpenor)
καὶ ὁ λυτρούμενος αὐτοὺς ἰσχυρός κύριος παντοκράτωρ ὄνομα αὐτῷ κρίσιν κρινεῖ πρὸς τοὺς ἀντιδίκους αὐτοῦ ὅπως ἐξάρῃ τὴν γῆν καὶ παροξυνεῖ τοῖς κατοικοῦσι Βαβυλῶνα	καὶ ὁ λυτρούμενος αὐτοὺς ἰσχυρός, Κύριος παντοκράτωρ ὄνομα αὐτῷ· κρίσιν κρινεῖ πρὸς τοὺς ἀντιδίκους αὐτοῦ, ὅπως ἐξάρῃ τὴν γῆν, καὶ παροξυνεῖ τοῖς κατοικοῦσι Βαβυλῶνα
Jeremiah 27:34 (NETS)	Jeremiah 27:34 (English Elpenor)
And he that redeems them is strong; the Lord Almighty is his name. He will judge with judgment against his adversaries, that he may destroy the earth, and for those that inhabit Babylon he will incite	But their Redeemer is strong; the Lord Almighty is his name: he will enter into judgment with his adversaries, that he may destroy the earth;

Revelation 22:3 (NET)	Revelation 22:3 (KJV)
And there will no longer be any curse, and the throne of God and the Lamb will be in the city. His servants will worship him,	And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

Revelation 22:3 (NET Parallel Greek)	Revelation 22:3 (Stephanus Textus Receptus)	Revelation 22:3 (Byzantine Majority Text)
καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι. καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ	και παν καταναθεμα ουκ εσται ετι και ο θρονος του θεου και του αρνιου εν αυτη εσται και οι δουλοι αυτου λατρευσουσιν αυτω	και παν καταθεμα ουκ εσται εκει και ο θρονος του θεου και του αρνιου εν αυτη εσται και οι δουλοι αυτου λατρευσουσιν αυτω

Mark 13:24, 25 (NET)	Mark 13:24, 25 (KJV)
“But in those days, after that suffering, the sun will be darkened and the moon will not give its light;	But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

Mark 13:24 (NET Parallel Greek)	Mark 13:24 (Stephanus Textus Receptus)	Mark 13:24 (Byzantine Majority Text)
Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς,	αλλ εν εκειναις ταις ημεραις μετα την θλιψιν εκεινην ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης	αλλ εν εκειναις ταις ημεραις μετα την θλιψιν εκεινην ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης

the stars will be falling from heaven, and the powers in the heavens will be shaken.

And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.

Mark 13:25 (NET Parallel Greek)	Mark 13:25 (Stephanus Textus Receptus)	Mark 13:25 (Byzantine Majority Text)
καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται	και οι αστερες του ουρανου εσονται εκπιπτοντες και αι δυναμεις αι εν τοις ουρανοις σαλευθησονται	και οι αστερες του ουρανου εσονται εκπιπτοντες και αι δυναμεις αι εν τοις ουρανοις σαλευθησονται

1 Peter 1:22, 23 (NET)	1 Peter 1:22, 23 (KJV)
You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart.	Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

1 Peter 1:22 (NET Parallel Greek)	1 Peter 1:22 (Stephanus Textus Receptus)	1 Peter 1:22 (Byzantine Majority Text)
Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον, ἐκ [καθαρᾶς] καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς	τας ψυχας υμων ηγνικοτες εν τη υπακοη της αληθειας δια πνευματος εις φιλαδελφιαν ανυποκριτον εκ καθαρας καρδιας αλληλους αγαπησατε εκτενως	τας ψυχας υμων ηγνικοτες εν τη υπακοη της αληθειας δια πνευματος εις φιλαδελφιαν ανυποκριτον εκ καθαρας καρδιας αλληλους αγαπησατε εκτενως

You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God.

Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

1 Peter 1:23 (NET Parallel Greek)	1 Peter 1:23 (Stephanus Textus Receptus)	1 Peter 1:23 (Byzantine Majority Text)
ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου διὰ λόγου ζῶντος θεοῦ καὶ μένοντος	αναγεγεννημενοι ουκ εκ σπορας φθαρτης αλλα αφθαρτου δια λογου ζωντος θεου και μενοντος εις τον αιωνα	αναγεγεννημενοι ουκ εκ σπορας φθαρτης αλλα αφθαρτου δια λογου ζωντος θεου και μενοντος εις τον αιωνα

Matthew 5:25 (NET)	Matthew 5:25 (KJV)
Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.	Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Matthew 5:25 (NET Parallel Greek)	Matthew 5:25 (Stephanus Textus Receptus)	Matthew 5:25 (Byzantine Majority Text)
ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχύ, ἕως ὅτου εἶ μετ᾿ αὐτοῦ ἐν τῇ ὁδῷ, μήποτε σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ καὶ ὁ κριτὴς τῷ ὑπηρέτῃ καὶ εἰς φυλακὴν βληθήσῃ	ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση	ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση

Matthew 5:13 (NET)	Matthew 5:13 (KJV)
“You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people!	Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

Matthew 5:13 (NET Parallel Greek)	Matthew 5:13 (Stephanus Textus Receptus)	Matthew 5:13 (Byzantine Majority Text)
ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων	υμεις εστε το αλας της γης εαν δε το αλας μωρανθη εν τινι αλισθησεται εις ουδεν ισχυει ετι ει μη βληθηναι εξω και καταπατεισθαι υπο των ανθρωπων	υμεις εστε το αλας της γης εαν δε το αλας μωρανθη εν τινι αλισθησεται εις ουδεν ισχυει ετι ει μη βληθηναι εξω και καταπατεισθαι υπο των ανθρωπων

Matthew 5:23 (NET)	Matthew 5:23 (KJV)
So then, if you bring your gift to the altar and there you remember that your brother has something against you,	Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

Matthew 5:23 (NET Parallel Greek)	Matthew 5:23 (Stephanus Textus Receptus)	Matthew 5:23 (Byzantine Majority Text)
ἐὰν οὖν προσφέρῃς τὸ δῶρον σου ἐπὶ τὸ θυσιαστήριον κακεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ	εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον κακει μνησθης οτι ο αδελφος σου εχει τι κατα σου	εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον και εκει μνησθης οτι ο αδελφος σου εχει τι κατα σου

Matthew 5:30 (NET)	Matthew 5:30 (KJV)
If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.	And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

Matthew 5:30 (NET Parallel Greek)	Matthew 5:30 (Stephanus Textus Receptus)	Matthew 5:30 (Byzantine Majority Text)
καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμα σου εἰς γέενναν ἀπέλθῃ	και ει η δεξια σου χειρ σκανδαλιζει σε εκκοψον αυτην και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν	και ει η δεξια σου χειρ σκανδαλιζει σε εκκοψον αυτην και βαλε απο σου συμφερει γαρ σοι ινα αποληται εν των μελων σου και μη ολον το σωμα σου βληθη εις γεενναν

Christ-Centered Preaching, Chapter 4, Part 3

¹ Galatians 4:4b (ESV)

² 2 Corinthians 3:7a (ESV) Table

³ 2 Corinthians 3:9a (ESV) Table

⁴ Romans 3:20b (ESV)

⁵ Matthew 5:3a (ESV)

⁶ Matthew 5:3b (ESV)

⁷ Matthew 5:4a (ESV)

⁸ Matthew 5:4b (ESV)

⁹ Matthew 5:5a (ESV)

¹⁰ Matthew 5:5b (ESV)

¹¹ Psalm 37:11 (ESV)

¹² Psalm 25:9 (ESV)

¹³ Psalm 34:2 (ESV)

¹⁴ Psalm 76:9 (ESV)

¹⁵ Psalm 147:6 (ESV)

¹⁶ Psalm 149:4 (ESV)

¹⁷ Romans 7:18b (ESV) Table

¹⁸ Matthew 5:6a (ESV)

¹⁹ Matthew 5:6b (ESV)

²⁰ Philippians 3:9b (NET)

²¹ Luke 4:14b (ESV)

²² Galatians 5:16b (ESV)

²³ Romans 13:10b (ESV)

²⁴ Galatians 5:22b, 23a (ESV)

²⁵ Galatians 5:23b (ESV) Table

²⁶ Matthew 5:7 (ESV)

²⁷ Romans 7:18b (ESV) Table

²⁸ Philippians 2:12b, 13 (ESV)

²⁹ Romans 9:16 (ESV) Table

³⁰ Matthew 5:7a (ESV)

³¹ Matthew 5:7b (ESV)

³² Matthew 5:8 (ESV)

³³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἔτι here, where the Byzantine Majority Text had εκει (“there, in that place, to that place”).

³⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κατάθεμα here, where the Stephanus Textus Receptus had καταναθεμα (KJV: curse).

³⁵ The NET parallel Greek text had Ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had Ἀλλ’.

³⁶ The NET parallel Greek text and NA²⁸ had πίπτοντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτοντες (KJV: fall).

³⁷ The NET parallel Greek text and NA²⁸ had ἐκ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁸ Matthew 24:30b (ESV)

³⁹ Matthew 5:8b (ESV)

⁴⁰ 1 Timothy 1:5 (ESV)

⁴¹ 2 Timothy 2:22 (ESV)

⁴² The Stephanus Textus Receptus and Byzantine Majority Text had δια πνευματος (KJV: through the Spirit) here. The NET parallel Greek text and NA²⁸ did not.

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had εις τον αιωνα (KJV: for ever) here. The NET parallel Greek text and NA²⁸ did not.

⁴⁴ 2 Timothy 2:22a (ESV)

⁴⁵ Matthew 5:8a (ESV)

⁴⁶ Matthew 5:8b (ESV)

⁴⁷ Matthew 5:9 (ESV)

⁴⁸ John 1:10-13 (ESV)

⁴⁹ The Stephanus Textus Receptus and Byzantine Majority Text had σε παραδω (KJV: deliver thee) repeated here. The NET parallel Greek text and NA²⁸ did not.

⁵⁰ Matthew 5:25, 26 (ESV)

⁵¹ The final clause in verse 34 of the Elpenor Septuagint—καὶ παροξυνεῖ τοῖς κατοικοῦσι Βαβυλῶνα—was not translated in the Elpenor parallel English.

⁵² Matthew 5:9a (ESV)

⁵³ Matthew 5:9b (ESV)

⁵⁴ Matthew 5:10a (ESV)

⁵⁵ Matthew 5:10b (ESV)

⁵⁶ Matthew 5:11 (ESV) Table

⁵⁷ Matthew 5:12a (ESV)

⁵⁸ Philippians 2:13b (ESV) Table

⁵⁹ Matthew 5:12b (ESV)

⁶⁰ Matthew 5:12c (ESV)

⁶¹ Matthew 5:13a (ESV)

⁶² The NET parallel Greek text and NA²⁸ had βληθὲν, a passive participle of βάλλω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the passive infinitive βληθηναι (KJV: to be cast).

⁶³ The Stephanus Textus Receptus and Byzantine Majority Text had και here. The NET parallel Greek text and NA²⁸ did not.

⁶⁴ Matthew 5:13b (ESV)

⁶⁵ Matthew 5:14a (ESV)

⁶⁶ Matthew 5:14b, 15 (ESV)

⁶⁷ Matthew 5:16a (ESV)

⁶⁸ Matthew 5:16b (ESV)

⁶⁹ Philippians 2:13b (ESV) Table

⁷⁰ Matthew 5:17a (ESV)

⁷¹ Matthew 5:17b (ESV)

⁷² John 3:21b (ESV)

⁷³ Matthew 5:18 (ESV)

⁷⁴ Matthew 5:19, 20 (ESV)

⁷⁵ Galatians 5:16b (ESV)

⁷⁶ Luke 4:14b (ESV)

⁷⁷ Romans 13:10b (ESV)

⁷⁸ Galatians 5:22b, 23a (ESV)

⁷⁹ Matthew 5:21 (ESV)

⁸⁰ Matthew 5:22 (ESV) Table

⁸¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κακεῖ here, where the Byzantine Majority Text had καί εκει.

⁸² Genesis 4:9b (ESV) Table

⁸³ Romans 14:13 (ESV)

⁸⁴ Philippians 3:9b (ESV)

⁸⁵ Matthew 5:27 (ESV) Table

⁸⁶ Matthew 5:28 (ESV) Table

⁸⁷ The NET parallel Greek text and NA²⁸ had ἀπέλθῃ, a form of ἀπέρχομαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βληθη (KJV: should be cast), a form of βάλλω.

⁸⁸ Romans 8:3a (ESV)

⁸⁹ Romans 7:18b (ESV) Table

⁹⁰ Philippians 3:9b (NET)

⁹¹ Matthew 5:33, 34a (ESV)

⁹² Luke 4:14b (ESV)

⁹³ Matthew 5:45b (ESV) Table

Christ-Centered Preaching, Chapter 4, Part 1

Posted on July 24, 2024 by admin

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Questions for Review and Discussion

What three elements of exposition consistently appear in examples of Old and New Testament preaching? What does the consistency of these elements say about the nature of exposition?

John A. Broadus, the father of modern expository preaching…concludes that in an expository sermon, “the application of the sermon is not merely an appendage to the discussion or a subordinate part of it, but is the main thing to be done.”⁴ For Broadus, the primary duty of the expositor is to exhort the people of God to apply the truths revealed in Scripture because this is the ultimate intent of God’s Word. Personal transformation should be the fruit of biblical exposition.

The Goal p.69

The aim (τέλος) of our charge (τῆς παραγγελίας, a form of παραγγελία) is love (ἀγάπη) that issues from a pure heart and a good conscience and a sincere faith. Certain persons, by swerving from these, have wandered away into vain discussion (ματαιολογίαν, a form of ματαιολογία), desiring (θέλοντες, a present participle of θέλω) to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions (διαβεβαιοῦνται, a form of διαβεβαιόομαι). (1 Timothy 1:5-7 ESV)

Owe no one anything, except to love (ἀγαπᾶν, a present infinitive of ἀγαπάω) each other, for the one who loves (ὁ γὰρ ἀγαπῶν, a present participle of ἀγαπάω) another has fulfilled (πεπλήρωκεν, an active form of πληρόω in the perfect tense ¹) the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal,² You shall not covet,” and any other commandment, are summed up in this word: “You shall love (ἀγαπήσεις, another form of ἀγαπάω in the future tense) your neighbor as yourself”³ [Table]. Love (ἡ ἀγάπη) does no wrong to a neighbor; therefore love (ἡ ἀγάπη) is the fulfilling (πλήρωμα) of the law. (Romans 13:8-10 ESV)

Do not think that I have come to abolish (καταλῦσαι, an infinitive form of καταλύω) the Law or the Prophets; I have not come to abolish (καταλῦσαι, an infinitive form of καταλύω) them but to fulfill (πληρῶσαι, an active form of πληρόω in the optative mood) them. (Matthew 5:17 ESV) [Addendum 8/4/24: I read this as πληρώσαι rather than πληρῶσαι, which might indicate an infinitive form as well as the optative form.]

But I say, walk (περιπατεῖτε, an imperative or indicative form of περιπατέω) by the Spirit, and you will not gratify (οὐ μὴ τελέσητε, a form of τελέω in the aorist tense and subjunctive mood ⁴) the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God [Table]. But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table]. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (Galatians 5:16-24 ESV)

The application—walk by the Spirit, and you will not gratify the desires of the flesh⁵—elevates Jesus’ stated purpose to fulfill the law from the iffy maybe πληρῶσαι in the optative mood to accomplished fact as each and every human being walks by the Spirit all day, everyday, forever. That, in turn, elevates walk by the Spirit, and you will not gratify the desires of the flesh from an ordinary application of a relatively arbitrarily selected cluster of verses around Galatians 5:16 to a super-application of the Lord’s redemptive plan found in Genesis 1:1 through Revelation 22:21. Will the expository preaching method described in this textbook honor and reinforce that status or drown it in a surfeit of ordinary applications?

Probably the best description of ancient exposition occurs in Nehemiah’s account of Israel’s reacquaintance with the Word of God after the people returned from exile in Babylon, where they had forgotten God’s law and the language in which it had been given:

Ezra opened the book. All the people could see him because he was standing above them; and as he opened it, the people all stood up. Ezra praised the Lord, the great God; and all the people lifted their hands and responded, “Amen! Amen!” Then they bowed down and worshiped the Lord with their faces to the ground.

The Levites—Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbathai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah—instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people understood what was being read.

Nehemiah 8:5-8

The exposition of the Word involved three elements: presentation of the Word (it was read), explanation of the Word (making it clear and giving its meaning),⁷ and exhortation based on the Word (the priests caused the people to understand in such a way that they could use the information that was imparted).⁸ Presentation of the Word itself, explanation of its content, and exhortation to apply its truths composed the pattern of proclamation.

The Pattern pp. 70, 71

Masoretic Text		Septuagint
Nehemiah 8:5 (Tanakh)	Nehemiah 8:5 (NET)	2 Esdras 18:5 (NETS)	Nehemiah 8:5 (English Elpenor)
And Ezra opened the book in the sight of all the people–for he was above all the people–and when he opened it, all the people stood up.	Ezra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.	And Esdras opened the book before all the people, because he was above the people, and it happened, when he opened it, all the people stood.	And Esdras opened the book before all the people, for he was above the people; and it came to pass when he had opened it, [that] all the people stood.
And Ezra blessed HaShem, the great G-d. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before HaShem with their faces to the ground.	Ezra blessed the Lord, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.	And Esdras blessed the Lord, the great God, and all the people answered and said, “Amen,” lifting up their hands, and they bowed and did obeisance to the Lord with their face to the ground.	And Esdras blessed the Lord, the great God: and all the people answered, and said, Amen, lifting up their hands: and they bowed down and worshipped the Lord with their face to the ground.
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, even the Levites, caused the people to understand (מְבִינִ֥ים) the Law; and the people stood in their place.	Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah—all of whom were Levites—were teaching (bîn, מבינים) the people the law, as the people remained standing.	And Iesous and Banaias and Sarabia were instructing (συνετίζοντες); Akoub, Sabbathaios, Kallitas, Azarias, Iozabad, Hanani, Phalaias and the Leuites tutored the people in the law, and the people kept their stance.	And Jesus and Banaias and Sarabias instructed (συνετίζοντες) the people in the law, and the people [stood] in their place.
And they read (וַיִּקְרְא֥וּ) in the book, in the Law of G-d, distinctly (מְפֹרָ֑שׁ); and they gave (וְשׂ֣וֹם) the sense (שֶׂ֔כֶל), and caused them to understand (וַיָּבִ֖ינוּ) the reading.	They read (qārā’, ויקראו) from the book of God’s law, explaining (pāraš, מפרש) it and imparting (śûm, ושׁום) insight (śēḵel, שׁכל). Thus the people gained understanding (bîn, ויבינו) from what was read.	And they read (καὶ ἀνέγνωσαν) from the book of the law of God, and Esdras was teaching (ἐδίδασκεν) and expanding (καὶ διέστελλεν) on the knowledge of the Lord (ἐν ἐπιστήμῃ κυρίου), and the people understood (συνῆκεν) during the reading.	And they read (καὶ ἀνέγνωσαν) in the book of the law of God, and Esdras taught (ἐδίδασκεν), and instructed them distinctly (καὶ διέστελλεν) in the knowledge of the Lord (ἐν ἐπιστήμῃ Κυρίου), and the people understood (συνῆκεν) [the law] in the reading.

These three elements in the Old Testament proclamation consistently reappear in New Testament practice.⁹ Luke records that when Jesus first explained his ministry in the synagogue, he read the Scripture out loud (4:18-19), explained the import of what was read (4:21), and then made the implications clear—though it was not to his listeners’ liking that the obvious application meant yielding honor to Jesus (4:23-29).

The Pattern p. 71

And Jesus returned in the power of the Spirit (ἐν τῇ δυνάμει τοῦ πνεύματος)⁶ to Galilee, and a report about him went out through all the surrounding country. And he taught (ἐδίδασκεν, a form of διδάσκω) in their synagogues, being glorified by all.

And he came to Nazareth,⁷ where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read (ἀναγνῶναι, an infinitive form of ἀναγγέλλω). And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me, because⁸ he has anointed me to proclaim good news⁹ to the poor.¹⁰ He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, “Is not¹¹ this Joseph’s son?”¹² And he said to them, “Doubtless you will quote to me this proverb, ‘“Physician, heal yourself.” What we have heard you did at Capernaum¹³ (Luke 4:31-44 ¹⁴), do here in your hometown as well.’” And he said, “Truly, I say to you, no prophet is acceptable in his hometown. But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months (1 Kings 17:1-6), and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath, in the land of Sidon,¹⁵ to a woman who was a widow (1 Kings 17:7-16). And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman (2 Kings 5:1-19) the Syrian” [Table]. When they heard these things, all in the synagogue were filled with wrath. And they rose up and drove him out of the town and brought him to the brow¹⁶ of the hill on which their town was built, so that¹⁷ they could throw him down the cliff. But passing through their midst, he went away. (Luke 4:14-30 ESV)

Masoretic Text		Septuagint
Isaiah 61:1, 2 (Tanakh/KJV)	Isaiah 61:1, 2 (NET)	Isaiah 61:1, 2 (NETS)	Isaiah 61:1, 2 (English Elpenor)
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;	The Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners,	The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind,	The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;	to announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,	to summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn	to declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn;

These features are consistent enough…to challenge today’s preachers to consider whether their exposition of Scripture faithfully reflects these biblical elements: presentation of an aspect of the Word itself, explanation of what that portion of the Word means, and exhortation to act on the basis of what that explanation reveals…

These features of exposition occur with enough frequency to suggest a common approach to expounding God’s truth: present the Word, explain what it says, and exhort on the basis of what it means. This is the essence and ethic of expository preaching.

The Pattern p. 72

What three components of exposition usually occur in each main point? Why are all three important?

Exposition does not merely involve the transmission of biblical information. It also demands establishment of the biblical basis for an action or a belief that God requires of his people…God has revealed these matters for the purpose of telling his people who he is and how they should relate to him and to one another. Until people can see how the truths of a text operate in their lives, the exposition remains incomplete. This is why explanation, illustration, and application should act as proof, demonstration, and specification of the exhortation a preacher makes and the transformation God requires.¹⁰

…these traditional categories can damage expository preaching if preachers do not see that explanation, illustration, and application are all essential components of opening and unfolding the meaning of a text. Explanation answers the question, What does the text mean? Illustration responds to, Show me what the text means. Application answers, What does the text mean to me? Ordinarily, each component has a vital roll in establishing listeners’ full understanding of a text.¹⁴

The Components pp. 72, 73

The more you preach, the more you will discover that this unfolding of biblical truth makes the components of exposition interdependent and, at times, indistinguishable.¹⁷ Illustration sometimes offers the best explanation; explanation focused on an FCF may sound much like application; and application may offer the opportunity for both illustration and explanation (see James 3:2-12).

The Components p. 74

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If¹⁸ we put bits into the mouths of horses so that¹⁹ they obey us, we guide their whole bodies as well [Table]. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever²⁰ the will²¹ of the pilot directs [Table]. So also the tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell [Table]. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless²² evil, full of deadly poison. With it we bless our Lord²³ and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither²⁴ can a salt pond yield fresh²⁵ water. (James 3:1-12 ESV)

The author pointed to James 3:2-12 as an example of how “application may offer the opportunity for both illustration and explanation.” Up through verse 3:10a most of James’ statements support his primary application: Not many of you should become teachers, my brothers…²⁶ Granted, those statements are a mixture of explanation and illustration.

This is why Not many of you should become teachers…
Explanation	Illustration
…for you know that we who teach will be judged with greater strictness. (James 3:1b ESV)	If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. (James 3:3 ESV)
For we all stumble in many ways. (James 3:2a ESV)	Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. (James 3:4 ESV)
So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! (James 3:5 ESV)	For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, (James 3:7 ESV)
And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. (James 3:6 ESV)	With it (the tongue) we bless our Lord and Father, and with it we curse people who are made in the likeness of God. (James 3:9 ESV)
but no human being can tame the tongue. It is a restless evil, full of deadly poison. (James 3:8 ESV)	From the same mouth come blessing and cursing. (James 3:10a ESV)

There was another train of thought, another argument, growing up within James’ original argument:

And if anyone does not stumble in what he says, he is a perfect man, (James 3:2b ESV)
Explanation	Illustration
able also to bridle his whole body. (James 3:2c ESV)	If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. (James 3:3 ESV)
but no human being can tame the tongue. (James 3:8a ESV)	Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. (James 3:4 ESV)
With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. (James 3:9 ESV)	For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, (James 3:7 ESV)
From the same mouth come blessing and cursing. My brothers, these things ought not to be so. (James 3:10 ESV)	Does a spring pour forth from the same opening both fresh and salt water? (James 3:11 ESV)
	Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water. (James 3:12 ESV)

This second argument hints at another application that is never quite stated explicitly. Earlier James wrote: If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.²⁷ So, I might imagine an application: “Bridle your tongue,” but this seems more like a fallen condition focus (FCF) when considered along with but no human being can tame the tongue.²⁸ And where is the grace?

Again, James hinted at it but did not state it explicitly (James 1:16-18 ESV):

Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

For the actual application to James’ second argument I’ll return to Paul, adding Luke’s description of Jesus this time as both explanation and illustration: walk by the Spirit—as Jesus walked in the power of the Spirit²⁹—and you will not gratify the desires of the flesh.³⁰ I called this a super-application because of its role in accomplishing Jesus’ stated purpose to fulfill (πληρῶσαι, an active form of πληρόω in the optative mood) (Matthew 5:17) the law. But I probably recognized it as a super-application because the Holy Spirit brings it to mind whenever I am exhorted to do something by more ordinary applications lest I foolishly return to my own vomit, striving again to have my own righteousness derived from the law³¹ (or from the applications that exegete the law), rather than to have the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness;³² being guided, carried along and energized by Jesus’ own love—the fulfilling (πλήρωμα) of the law³³—his own joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control³⁴ all day, everyday, forever; against such things there is no law.³⁵

As your expertise grows, the components of exposition will blend and bond to drive the truths of God’s Word deep into the hearts of his people.¹⁸

In well-planned expository messages, each component of exposition (i.e., explanation, illustration, and application) occurs in each main point of the sermon, because listeners will otherwise wonder why we have explained aspects of the text that are not related to their lives.

The Components p. 74

How may the proportion of the components of exposition vary according to the nature of a congregation? Why are all the components still important for all congregations?

Imagining their listeners are present, the finest expositors begin preparing each sermon by asking themselves the following question: What may I, with the authority of God’s Word, require of you as a result of what we discern this text means? Recognition that listeners have a personal need to discern a text’s meaning for their lives, rather than simply accepting the assertions or dictates of a preacher, forces pastors to evaluate whether their messages are accessible as well as informative, and applicable as well as astute.

…The most common order in which exposition’s components appear, however, is explanation, illustration, and application.¹⁹ This allows a preacher to establish a truth, demonstrate its implications for mind and heart, and then apply it.

The Balance: A Generic Framework pp. 74, 75

It is helpful for student preachers to prepare sermons that give equal attention to each of the sermon components so that they learn to use all the homiletical tools. Differences among congregations, however, require pastors to vary the proportions of the expositional components.²⁰

Youth pastors typically swell the illustrative component of their sermons and drive application home behind a few well-chosen explanatory points… Blue-collar congregations often desire solid explanation whose relevance is spelled out more fully in down-to-earth application… When professionals and management types dominate a congregation, the pastor may want to hit application lightly since these persons are often most motivated by what they determine to do and are not accustomed to having others make decisions for them. In such a congregation, it may be important to package explanation in such a way that application becomes largely self-evident…

Each of these congregational characterizations is almost sinfully stereotypical and should not rule common sense. My own experience has been that sermons that provide a healthy combination of all the expositional components can be preached with impact almost anywhere with only minor adjustments.

The Balance: A Customized Approach pp. 75, 76

Even though the relationships are not exclusive of one another, it is often helpful to think that explanations prepare the mind, illustrations prepare the heart, and applications prepare the will to obey God. This approach cautions preachers to avoid messages that do not offer adequate servings of explanation, illustration, and application.

A balanced expositional meal carries each component in sufficient proportion to nourish the whole person. In addition, an expositional meal placed before the entire family of God should feed the different ages, learning styles, and personalities present so as not to slight the needs and values of any.²¹

No strict rules determine the proportion these expository components should take in any specific sermon.

Balanced Christians disdain messages whose illustrations dominate to the point of entertainment, whose applications extend to the level of diatribe, or whose explanations enlarge to ponderous displays of academic erudition.

The Balance: A Healthy Approach pp. 76, 77

What does the diversity of biblical terms related to preaching indicate about the tone and the manner of expository preaching? What, ultimately, should govern the tone of our sermons?

In obedience to biblical imperatives, an expositor must preach “as one who speaks the very words of God” (1 Pet. 4:11). Preaching that lacks authority leaves a congregation longing for the divine voice.

The Attitudes: A Divine Authority p. 79

The end (τὸ τέλος) of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers.³⁶ Above all, keep loving one another earnestly, since love covers a multitude of sins [Table]. Show hospitality to one another without grumbling.³⁷ As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God (ὡς λόγια θεοῦ); whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen. (1 Peter 4:7-11 ESV)

Lives sickened by sin, confused by culture, and crushed by tragedy desire no “uncertain sound” (1 Cor. 14:8 KJV).

The Attitudes: A Divine Authority p. 79

Now,³⁸ brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none³⁹ is without meaning, but if I do not know the meaning (τὴν δύναμιν, a form of δύναμις) of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. (1 Corinthians 14:6-12 ESV)

Still, we need to understand that this authority resides in the truth of the Word rather than in a particular tone we bring to our messages. We need to distinguish carefully between preaching with authority and merely sounding authoritative.²⁷

A pastor confident of the Bible’s truth is able to preach with great force or with great gentleness and still speak with authority. Preaching with authority relates more to the confidence and the integrity with which a preacher expresses God’s truth than to a specific tone or posture a preacher assumes…The intention and effectiveness of Scripture are undercut by a manner of proclamation milder or bolder than the text and the situation indicate are appropriate (see 1 Thess. 5:14).

The Attitudes: A Divine Authority p. 79

We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly⁴⁰ in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies, but⁴¹ test everything; hold fast what is good. Abstain from every form of evil.

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. (1 Thessalonians 5:12-24 ESV)

The same principles of exposition that require us to reflect the intent of a biblical author should direct us to speak in a manner appropriate for the truth being presented. The great variety of terms in the original languages that relate to preachers and their tasks confirm how manifold our expressions may need to be…

The Attitudes: A Biblical Manner p. 79

Just as no one word captures all the dimensions of biblical preaching, so no one style can reflect its many facets.²⁸

We do not need to pump our authority into the Word to make it effective…

No one approach, attitude, or tone will suit all occasions…

Our own relationship with Christ teaches us that we must treat people with compassion as well as confront them with the authority of God’s Word…

Life is too complex, the obligations of preaching too myriad, and the message of Scripture too rich for preachers to impoverish their ministries with one style of sermonizing…

The Attitudes: A Humble Boldness pp. 80-83

Our tone should always resonate with the humility of one who speaks with authority because we are under the authority of One greater than all (2 Tim. 4:1-2)…

We represent him. Therefore we must consider how he would speak were he to address our listeners with the truths committed to our care. If the words we are saying come from Christ’s mouth, how would he say them? Our words must reflect his character as well as his truth if our preaching is to remain true to him.

The Attitudes: A Christlikeness p. 83

This has already gone long. I’ll finish the Exercises in a continuation of Chapter 4.

Tables comparing Nehemiah 8:5; 8:6; 8:7; 8:8; Isaiah 61:1 and 61:2 in the Tanakh, KJV and NET, and tables comparing the Greek of Nehemiah 8:5 (2 Esdras 18:5); 8:6 (18:6); 8:7 (18:7); 8:8 (18:8); Isaiah 61:1 and 61:2 in the Septuagint (BLB and Elpenor), and tables comparing Luke 4:16; 4:18; 4:22, 23; 4:26; 4:29; James 3:8, 9; 3:12; 1 Peter 4:7; 4:9; 1 Corinthians 14:6; 14:10; 1 Thessalonians 5:13 and 5:21 in the KJV and NET follow.

Nehemiah 8:5 (Tanakh)	Nehemiah 8:5 (KJV)	Nehemiah 8:5 (NET)
And Ezra opened the book in the sight of all the people–for he was above all the people–and when he opened it, all the people stood up.	And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:	Ezra opened the book in plain view of all the people, for he was elevated above all the people. When he opened the book, all the people stood up.

Nehemiah 8:5 (Septuagint BLB)	Nehemiah 8:5 (Septuagint Elpenor)
καὶ ἤνοιξεν Εσδρας τὸ βιβλίον ἐνώπιον παντὸς τοῦ λαοῦ ὅτι αὐτὸς ἦν ἐπάνω τοῦ λαοῦ καὶ ἐγένετο ἡνίκα ἤνοιξεν αὐτό ἔστη πᾶς ὁ λαός	καὶ ἤνοιξεν ῎Εσδρας τὸ βιβλίον ἐνώπιον παντὸς τοῦ λαοῦ, ὅτι αὐτὸς ἦν ἐπάνω τοῦ λαοῦ -καὶ ἐγένετο ἡνίκα ἤνοιξεν αὐτό, ἔστη πᾶς ὁ λαός
2 Esdras 18:5 (NETS)	Nehemiah 8:5 (English Elpenor)
And Esdras opened the book before all the people, because he was above the people, and it happened, when he opened it, all the people stood.	And Esdras opened the book before all the people, for he was above the people; and it came to pass when he had opened it, [that] all the people stood.

Nehemiah 8:6 (Tanakh)	Nehemiah 8:6 (KJV)	Nehemiah 8:6 (NET)
And Ezra blessed HaShem, the great G-d. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before HaShem with their faces to the ground.	And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.	Ezra blessed the Lord, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.

Nehemiah 8:6 (Septuagint BLB)	Nehemiah 8:6 (Septuagint Elpenor)
καὶ ηὐλόγησεν Εσδρας κύριον τὸν θεὸν τὸν μέγαν καὶ ἀπεκρίθη πᾶς ὁ λαὸς καὶ εἶπαν αμην ἐπάραντες χεῖρας αὐτῶν καὶ ἔκυψαν καὶ προσεκύνησαν τῷ κυρίῳ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν	καὶ ηὐλόγησεν ῎Εσδρας Κύριον τὸν Θεὸν τὸν μέγαν, καὶ ἀπεκρίθη πᾶς ὁ λαὸς καὶ εἶπαν· ἀμήν, ἐπάραντες τὰς χεῖρας αὐτῶν, καὶ ἔκυψαν καὶ προσεκύνησαν τῷ Κυρίῳ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν
2 Esdras 18:6 (NETS)	Nehemiah 8:6 (English Elpenor)
And Esdras blessed the Lord, the great God, and all the people answered and said, “Amen,” lifting up their hands, and they bowed and did obeisance to the Lord with their face to the ground.	And Esdras blessed the Lord, the great God: and all the people answered, and said, Amen, lifting up their hands: and they bowed down and worshipped the Lord with their face to the ground.

Nehemiah 8:7 (Tanakh)	Nehemiah 8:7 (KJV)	Nehemiah 8:7 (NET)
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.	Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.	Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah—all of whom were Levites—were teaching the people the law, as the people remained standing.

Nehemiah 8:7 (Septuagint BLB)	Nehemiah 8:7 (Septuagint Elpenor)
καὶ Ἰησοῦς καὶ Βαναιας καὶ Σαραβια ἦσαν συνετίζοντες τὸν λαὸν εἰς τὸν νόμον καὶ ὁ λαὸς ἐν τῇ στάσει αὐτοῦ	καὶ ᾿Ιησοῦς καὶ Βαναΐας καὶ Σαραβίας ἦσαν συνετίζοντες τὸν λαὸν εἰς τὸν νόμον· καὶ ὁ λαὸς ἐν τῇ στάσει αὐτοῦ
2 Esdras 18:7 (NETS)	Nehemiah 8:7 (English Elpenor)
And Iesous and Banaias and Sarabia were instructing; Akoub, Sabbathaios, Kallitas, Azarias, Iozabad, Hanani, Phalaias and the Leuites tutored the people in the law, and the people kept their stance.	And Jesus and Banaias and Sarabias instructed the people in the law, and the people [stood] in their place.

Nehemiah 8:8 (Tanakh)	Nehemiah 8:8 (KJV)	Nehemiah 8:8 (NET)
And they read in the book, in the Law of G-d, distinctly; and they gave the sense, and caused them to understand the reading.	So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.	They read from the book of God’s law, explaining it and imparting insight. Thus the people gained understanding from what was read.

Nehemiah 8:8 (Septuagint BLB)	Nehemiah 8:8 (Septuagint Elpenor)
καὶ ἀνέγνωσαν ἐν βιβλίῳ νόμου τοῦ θεοῦ καὶ ἐδίδασκεν Εσδρας καὶ διέστελλεν ἐν ἐπιστήμῃ κυρίου καὶ συνῆκεν ὁ λαὸς ἐν τῇ ἀναγνώσει	καὶ ἀνέγνωσαν ἐν βιβλίῳ νόμου τοῦ Θεοῦ, καὶ ἐδίδασκεν ῎Εσδρας καὶ διέστελλεν ἐν ἐπιστήμῃ Κυρίου, καὶ συνῆκεν ὁ λαὸς ἐν τῇ ἀναγνώσει
2 Esdras 18:8 (NETS)	Nehemiah 8:8 (English Elpenor)
And they read from the book of the law of God, and Esdras was teaching and expanding on the knowledge of the Lord, and the people understood during the reading.	And they read in the book of the law of God, and Esdras taught, and instructed them distinctly in the knowledge of the Lord, and the people understood [the law] in the reading.

Isaiah 61:1 (Tanakh)	Isaiah 61:1 (KJV)	Isaiah 61:1 (NET)
The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;	The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;	The Spirit of the Sovereign Lord is upon me, because the Lord has chosen me. He has commissioned me to encourage the poor, to help the brokenhearted, to decree the release of captives and the freeing of prisoners,

Isaiah 61:1 (Septuagint BLB)	Isaiah 61:1 (Septuagint Elpenor)
πνεῦμα κυρίου ἐπ᾽ ἐμέ οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν	ΠΝΕΥΜΑ Κυρίου ἐπ᾿ ἐμέ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν
Isaiah 61:1 (NETS)	Isaiah 61:1 (English Elpenor)
The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind,	The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;

Isaiah 61:2 (Tanakh)	Isaiah 61:2 (KJV)	Isaiah 61:2 (NET)
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;	To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;	to announce the year when the Lord will show his favor, the day when our God will seek vengeance, to console all who mourn,

Isaiah 61:2 (Septuagint BLB)	Isaiah 61:2 (Septuagint Elpenor)
καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως παρακαλέσαι πάντας τοὺς πενθοῦντας	καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως τῷ Θεῷ ἡμῶν, παρακαλέσαι πάντας τοὺς πενθοῦντας
Isaiah 61:2 (NETS)	Isaiah 61:2 (English Elpenor)
to summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn	to declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn;

Luke 4:16 (NET)	Luke 4:16 (KJV)
Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,	And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

Luke 4:16 (NET Parallel Greek)	Luke 4:16 (Stephanus Textus Receptus)	Luke 4:16 (Byzantine Majority Text)
Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγὴν καὶ ἀνέστη ἀναγνῶναι	και ηλθεν εις την ναζαρετ ου ην τεθραμμενος και εισηλθεν κατα το ειωθος αυτω εν τη ημερα των σαββατων εις την συναγωγην και ανεστη αναγνωναι	και ηλθεν εις την ναζαρετ ου ην τεθραμμενος και εισηλθεν κατα το ειωθος αυτω εν τη ημερα των σαββατων εις την συναγωγην και ανεστη αναγνωναι

Luke 4:18 (NET)	Luke 4:18 (KJV)
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed,	The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

Luke 4:18 (NET Parallel Greek)	Luke 4:18 (Stephanus Textus Receptus)	Luke 4:18 (Byzantine Majority Text)
πνεῦμα κυρίου ἐπ᾿ ἐμὲ οὗ εἵνεκεν ἔχρισεν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκεν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,	πνευμα κυριου επ εμε ου ενεκεν εχρισεν με ευαγγελιζεσθαι πτωχοις απεσταλκεν με ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι αιχμαλωτοις αφεσιν και τυφλοις αναβλεψιν αποστειλαι τεθραυσμενους εν αφεσει	πνευμα κυριου επ εμε ου εινεκεν εχρισεν με ευαγγελισασθαι πτωχοις απεσταλκεν με ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι αιχμαλωτοις αφεσιν και τυφλοις αναβλεψιν αποστειλαι τεθραυσμενους εν αφεσει

Luke 4:22, 23 (NET)	Luke 4:22, 23 (KJV)
All were speaking well of him, and were amazed at the gracious words coming out of his mouth. They said, “Isn’t this Joseph’s son?”	And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?

Luke 4:22 (NET Parallel Greek)	Luke 4:22 (Stephanus Textus Receptus)	Luke 4:22 (Byzantine Majority Text)
Καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ καὶ ἔλεγον· οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος	και παντες εμαρτυρουν αυτω και εθαυμαζον επι τοις λογοις της χαριτος τοις εκπορευομενοις εκ του στοματος αυτου και ελεγον ουχ ουτος εστιν ο υιος ιωσηφ	και παντες εμαρτυρουν αυτω και εθαυμαζον επι τοις λογοις της χαριτος τοις εκπορευομενοις εκ του στοματος αυτου και ελεγον ουχ ουτος εστιν ο υιος ιωσηφ

Jesus said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ and say, ‘What we have heard that you did in Capernaum, do here in your hometown too.’”

And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.

Luke 4:23 (NET Parallel Greek)	Luke 4:23 (Stephanus Textus Receptus)	Luke 4:23 (Byzantine Majority Text)
καὶ εἶπεν πρὸς αὐτούς· πάντως ἐρεῖτε μοι τὴν παραβολὴν ταύτην· ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου	και ειπεν προς αυτους παντως ερειτε μοι την παραβολην ταυτην ιατρε θεραπευσον σεαυτον οσα ηκουσαμεν γενομενα εν τη καπερναουμ ποιησον και ωδε εν τη πατριδι σου	και ειπεν προς αυτους παντως ερειτε μοι την παραβολην ταυτην ιατρε θεραπευσον σεαυτον οσα ηκουσαμεν γενομενα εν τη καπερναουμ ποιησον και ωδε εν τη πατριδι σου

Luke 4:26 (NET)	Luke 4:26 (KJV)
Yet Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.	But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.

Luke 4:26 (NET Parallel Greek)	Luke 4:26 (Stephanus Textus Receptus)	Luke 4:26 (Byzantine Majority Text)
καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν	και προς ουδεμιαν αυτων επεμφθη ηλιας ει μη εις σαρεπτα της σιδωνος προς γυναικα χηραν	και προς ουδεμιαν αυτων επεμφθη ηλιας ει μη εις σαρεπτα της σιδωνος προς γυναικα χηραν

Luke 4:29 (NET)	Luke 4:29 (KJV)
They got up, forced him out of the town, and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff.	And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.

Luke 4:29 (NET Parallel Greek)	Luke 4:29 (Stephanus Textus Receptus)	Luke 4:29 (Byzantine Majority Text)
καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφ᾿ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν ὥστε κατακρημνίσαι αὐτόν	και ανασταντες εξεβαλον αυτον εξω της πολεως και ηγαγον αυτον εως της οφρυος του ορους εφ ου η πολις αυτων ωκοδομητο εις το κατακρημνισαι αυτον	και ανασταντες εξεβαλον αυτον εξω της πολεως και ηγαγον αυτον εως οφρυος του ορους εφ ου η πολις αυτων ωκοδομητο εις το κατακρημνισαι αυτον

James 3:8, 9 (NET)	James 3:8, 9 (KJV)
But no human being can subdue the tongue; it is a restless evil, full of deadly poison.	But the tongue can no man tame; it is an unruly evil, full of deadly poison.

James 3:8 (NET Parallel Greek)	James 3:8 (Stephanus Textus Receptus)	James 3:8 (Byzantine Majority Text)
τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων, ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου	την δε γλωσσαν ουδεις δυναται ανθρωπων δαμασαι ακατασχετον κακον μεστη ιου θανατηφορου	την δε γλωσσαν ουδεις δυναται ανθρωπων δαμασαι ακατασχετον κακον μεστη ιου θανατηφορου

With it we bless the Lord and Father, and with it we curse people made in God’s image.

Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

James 3:9 (NET Parallel Greek)	James 3:9 (Stephanus Textus Receptus)	James 3:9 (Byzantine Majority Text)
ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ᾿ ὁμοίωσιν θεοῦ γεγονότας	εν αυτη ευλογουμεν τον θεον και πατερα και εν αυτη καταρωμεθα τους ανθρωπους τους καθ ομοιωσιν θεου γεγονοτας	εν αυτη ευλογουμεν τον θεον και πατερα και εν αυτη καταρωμεθα τους ανθρωπους τους καθ ομοιωσιν θεου γεγονοτας

James 3:12 (NET)	James 3:12 (KJV)
Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.	Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

James 3:12 (NET Parallel Greek)	James 3:12 (Stephanus Textus Receptus)	James 3:12 (Byzantine Majority Text)
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ	μη δυναται αδελφοι μου συκη ελαιας ποιησαι η αμπελος συκα ουτως ουδεμια πηγη αλυκον και γλυκυ ποιησαι υδωρ	μη δυναται αδελφοι μου συκη ελαιας ποιησαι η αμπελος συκα ουτως ουδεμια πηγη αλυκον και γλυκυ ποιησαι υδωρ

1 Peter 4:7 (NET)	1 Peter 4:7 (KJV)
For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.	But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

1 Peter 4:7 (NET Parallel Greek)	1 Peter 4:7 (Stephanus Textus Receptus)	1 Peter 4:7 (Byzantine Majority Text)
Πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὖν καὶ νήψατε εἰς προσευχάς	παντων δε το τελος ηγγικεν σωφρονησατε ουν και νηψατε εις τας προσευχας	παντων δε το τελος ηγγικεν σωφρονησατε ουν και νηψατε εις τας προσευχας

1 Peter 4:9 (NET)	1 Peter 4:9 (KJV)
Show hospitality to one another without complaining.	Use hospitality one to another without grudging.

1 Peter 4:9 (NET Parallel Greek)	1 Peter 4:9 (Stephanus Textus Receptus)	1 Peter 4:9 (Byzantine Majority Text)
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ	φιλοξενοι εις αλληλους ανευ γογγυσμων	φιλοξενοι εις αλληλους ανευ γογγυσμων

1 Corinthians 14:6 (NET)	1 Corinthians 14:6 (KJV)
Now, brothers and sisters, if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching?	Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

1 Corinthians 14:6 (NET Parallel Greek)	1 Corinthians 14:6 (Stephanus Textus Receptus)	1 Corinthians 14:6 (Byzantine Majority Text)
Νῦν δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ [ἐν] διδαχῇ	νυνι δε αδελφοι εαν ελθω προς υμας γλωσσαις λαλων τι υμας ωφελησω εαν μη υμιν λαλησω η εν αποκαλυψει η εν γνωσει η εν προφητεια η εν διδαχη	νυνι δε αδελφοι εαν ελθω προς υμας γλωσσαις λαλων τι υμας ωφελησω εαν μη υμιν λαλησω η εν αποκαλυψει η εν γνωσει η εν προφητεια η εν διδαχη

1 Corinthians 14:10 (NET)	1 Corinthians 14:10 (KJV)
There are probably many kinds of languages in the world, and none is without meaning.	There are, it may be, so many kinds of voices in the world, and none of them is without signification.

1 Corinthians 14:10 (NET Parallel Greek)	1 Corinthians 14:10 (Stephanus Textus Receptus)	1 Corinthians 14:10 (Byzantine Majority Text)
τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ καὶ οὐδὲν ἄφωνον	τοσαυτα ει τυχοι γενη φωνων εστιν εν κοσμω και ουδεν αυτων αφωνον	τοσαυτα ει τυχοι γενη φωνων εστιν εν κοσμω και ουδεν αυτων αφωνον

1 Thessalonians 5:13 (NET)	1 Thessalonians 5:13 (KJV)
and to esteem them most highly in love because of their work. Be at peace among yourselves.	And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

1 Thessalonians 5:13 (NET Parallel Greek)	1 Thessalonians 5:13 (Stephanus Textus Receptus)	1 Thessalonians 5:13 (Byzantine Majority Text)
καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. εἰρηνεύετε ἐν ἑαυτοῖς	και ηγεισθαι αυτους υπερ εκπερισσου εν αγαπη δια το εργον αυτων ειρηνευετε εν εαυτοις	και ηγεισθαι αυτους υπερ εκπερισσου εν αγαπη δια το εργον αυτων ειρηνευετε εν εαυτοις

1 Thessalonians 5:21 (NET)	1 Thessalonians 5:21 (KJV)
But examine all things; hold fast to what is good.	Prove all things; hold fast that which is good.

1 Thessalonians 5:21 (NET Parallel Greek)	1 Thessalonians 5:21 (Stephanus Textus Receptus)	1 Thessalonians 5:21 (Byzantine Majority Text)
πάντα \|δὲ\| δοκιμάζετε, τὸ καλὸν κατέχετε	παντα δοκιμαζετε το καλον κατεχετε	παντα δε δοκιμαζετε το καλον κατεχετε

Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

¹ In other words, the one who loves another in the ever present has fulfilled and continues to fulfill the law. “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.” From Verb Tenses, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

² The Stephanus Textus Receptus and Byzantine Majority Text had ου ψευδομαρτυρησεις (KJV: Thou shalt not bear false witness) here. The NET parallel Greek text and NA²⁸ did not.

³ The Stephanus Textus Receptus had εαυτον here, the 3^rd person accusative singular masculine form of ἑαυτοῦ, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had σεαυτον, the 2^nd person accusative singular masculine form of σεαυτοῦ.

⁴ The use of an emphatic structure in the Greek New Testament is called the Subjunctive of Emphatic Negation. The Subjunctive of Emphatic Negation is, without any equivocation, the most emphatic grammatical structure in the Greek New Testament…when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative: “οὐ µή (ou mē) is the most decisive way of negativing something in the future.” Thayer adds, “The particles οὐ µή in combination augment the force of the negation, and signify not at all, in no wise, by no means; . . .”

…when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future. From EMPHATIC NEGATIONS IN BIBLICAL GREEK, on the BLB Blog online.

⁵ Galatians 5:16b (ESV)

⁶ Luke wrote: And Jesus returned in the power of the Spirit, Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος (Luke 4:14a ESV). Paul wrote: But I say, walk by the Spirit, Λέγω δέ πνεύματι περιπατεῖτε (Galatians 5:16a ESV). In other words, “walk as Jesus walked.”

⁷ The NET parallel Greek text and NA²⁸ had Ναζαρά here, where the Stephanus Textus Receptus and Byzantine Majority Text had την ναζαρετ.

⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had εἵνεκεν here, where the Stephanus Textus Receptus had ενεκεν. These seem to be alternate spellings of the same part of speech.

⁹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had εὐαγγελίσασθαι, an infinitive form of εὐαγγελίζω here, where the Stephanus Textus Receptus had ευαγγελιζεσθαι (KJV: to preach the gospel), an infinitive form in the present tense.

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ιασασθαι τους συντετριμμενους την καρδιαν (KJV: he hath sent me to heal the brokenhearted) here. The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had οὐχὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding son. The NET parallel Greek text and NA²⁸ did not.

¹³ The NET parallel Greek text and NA²⁸ had τὴν Καφαρναοὺμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τη καπερναουμ.

¹⁴ NET note 83.

¹⁵ The NET parallel Greek text and NA²⁸ had Σιδωνίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had σιδωνος.

¹⁶ The Stephanus Textus Receptus had the article το preceding brow. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁷ The NET parallel Greek text and NA²⁸ had ὥστε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εις το (KJV: that).

¹⁸ The NET parallel Greek text and NA²⁸ had εἰ δὲ (NET: And if) here, where the Stephanus Textus Receptus had ιδου (KJV: Behold) and the Byzantine Majority Text had ἰδέ, an imperative form of εἴδω (i.e., “Know” or “See”).

¹⁹ The NET parallel Greek text and NA²⁸ had εἰς (NET: to) here, where the Stephanus Textus Receptus and the Byzantine Majority Text had πρός (KJV: that).

²⁰ The NET parallel Greek text and NA²⁸ had ὅπου here, where the Stephanus Textus Receptus and the Byzantine Majority Text had οπου αν (KJV: whithersoever).

²¹ The NET parallel Greek text and NA²⁸ had βούλεται, a form of βούλομαι in the indicative mood here, where the Stephanus Textus Receptus and the Byzantine Majority Text had βούληται in the subjunctive mood.

²² The NET parallel Greek text and NA²⁸ had ἀκατάστατον, a form of ἀκατάστατος here, where the Stephanus Textus Receptus and the Byzantine Majority Text had ακατασχετον, a form of ἀκατάσχετος.

²³ The NET parallel Greek text and NA²⁸ had κύριον here, where the Stephanus Textus Receptus and the Byzantine Majority Text had θεον (KJV: God).

²⁴ The NET parallel Greek text and NA²⁸ had οὔτε here, where the Stephanus Textus Receptus and the Byzantine Majority Text had ουτως ουδεμια πηγη (KJV: so can no fountain).

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) preceding fresh. The NET parallel Greek text and NA²⁸ did not.

²⁶ James 3:1a (ESV)

²⁷ James 1:26 (ESV) Table

²⁸ James 3:8a (ESV)

²⁹ Luke 4:14b (ESV)

³⁰ Galatians 5:16b (ESV)

³¹ Philippians 3:9b (NET)

³² Philippians 3:9c (NET)

³³ Romans 13:10b (ESV)

³⁴ Galatians 5:22b, 23a (ESV)

³⁵ Galatians 5:23b (ESV) Table

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τας preceding prayers. The NET parallel Greek text and NA²⁸ did not.

³⁷ The NET parallel Greek text and NA²⁸ had γογγυσμοῦ here, a singular form of the noun γογγυσμός, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural form γογγυσμων (KJV: grudging).

³⁸ The NET parallel Greek text and NA²⁸ had Νῦν here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυνι.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: of them) here. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The NET parallel Greek text and NA²⁸ had ὑπερεκπερισσοῦ (NET: most highly) here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπερ εκπερισσου (KJV: very highly).

⁴¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had δὲ here. The Stephanus Textus Receptus did not.

Christ-Centered Preaching, Chapter 3

Posted on July 8, 2024 by admin

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Before beginning I want to look in depth at Psalm 62 for a different but related assignment:

Psalm 62:1-4 (ESV)	Psalm 62:5-8 (ESV)	Psalm 62:9-12 (ESV)
For God alone my soul waits in silence; from him comes my salvation.	For God alone, O my soul, wait in silence, for my hope is from him.	Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.
He alone is my rock and my salvation, my fortress; I shall not be greatly shaken.	He only is my rock and my salvation, my fortress; I shall not be shaken.	Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.
How long will all of you attack a man to batter him, like a leaning wall, a tottering fence?	On God rests my salvation and my glory; my mighty rock, my refuge is God.	Once God has spoken; twice have I heard this: that power belongs to God,
They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah	Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah	and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work.

For God alone my soul waits in silence; from him comes my salvation. (Psalm 62:1 ESV)

Masoretic Text		Septuagint
Psalm 62:1 (Tanakh/KJV)	Psalm 62:1 (NET)	Psalm 61:2 (NETS)	Psalm 61:2 (English Elpenor)
Truly my soul waiteth (דֽוּמִיָּ֣ה) upon God: from him cometh my salvation (יְשֽׁוּעָתִֽי).	For God alone I patiently wait (dûmîyâ, דומיה); he is the one who delivers me (yᵊšûʿâ, ישועתי).	Shall not my soul be subject (ὑποταγήσεται) to God? For from him is my deliverance (σωτήριόν μου).	Shall not my soul be subjected (ὑποταγήσεται) to God? for of him is my salvation (σωτήριόν μου).

The Hebrew word דֽוּמִיָּ֣ה (dûmîyâ), waits in silence (ESV), waiteth (Tanakh, KJV), patiently wait (NET) was translated ὑποταγήσεται, a passive form of ὑποτάσσω, in the Septuagint: be subject (NETS), be subjected (English Elpenor). I have said these things to you, Jesus told his disciples, that in me you may have¹ peace. In the world you will have tribulation. But take heart; I have overcome the world.² These two verses seem not merely to complement one another, but to expound on one another in ways that exceed the sum of their parts.

He alone is my rock and my salvation, my fortress; I shall not be greatly shaken. (Psalm 62:2 ESV)

Masoretic Text		Septuagint
Psalm 62:2 (Tanakh/KJV)	Psalm 62:2 (NET)	Psalm 61:3 (NETS)	Psalm 61:3 (English Elpenor)
He only is my rock (צ֖וּרִי) and my salvation (וִישֽׁוּעָתִ֑י); he is my defence (מִ֜שְׂגַּבִּ֗י); I shall not be greatly moved.	He alone is my protector (ṣûr, צורי) and deliverer (yᵊšûʿâ, וישועתי). He is my refuge (miśgāḇ, משׁגבי); I will not be upended.	Indeed, he is my God (θεός μου) and my Savior (καὶ σωτήρ μου), my supporter (ἀντιλήμπτωρ μου); I shall be shaken no more.	For he is my God (Θεός μου), and my saviour (καὶ σωτήρ μου); my helper (καὶ ἀντιλήπτωρ μου), I shall not be moved very much.

Was צ֖וּרִי (ṣûr) not the word found in the Hebrew text the rabbis translated into Greek? Or did they have reasons for not wanting to translate צ֖וּרִי (ṣûr) with some form of πέτρα in this particular context?

Masoretic Text		Septuagint
Exodus 17:5, 6 (Tanakh)	Exodus 17:5, 6 (NET)	Exodus 17:5, 6 (NETS)	Exodus 17:5, 6 (English Elpenor)
And HaShem (יְהֹוָ֜ה) said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.	The Lord (Yᵊhōvâ, יהוה) said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.	And the Lord (κύριος) said to Moyses, “Go on ahead of this people, but take with you some of the elders of the people and the rod with which you struck the river take in your hand, and go.	And the Lord (Κύριος) said to Moses, Go before this people, and take to thyself of the elders of the people; and the rod with which thou smotest the river, take in thine hand, and thou shalt go.
Behold, I will stand before thee there upon the rock (הַצּוּר֘) in Horeb; and thou shalt smite the rock (בַצּ֗וּר), and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.	I will be standing before you there on the rock (ṣûr, הצור) in Horeb, and you will strike the rock (ṣûr, בצור), and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel.	I here have taken my stand, before you came, on the rock (τῆς πέτρας) at Choreb. And you shall strike the rock (τὴν πέτραν), and water will come out of it, and the people will drink.” And Moyses did so before the sons of Israel.	Behold, I stand there before thou [come], on the rock (τῆς πέτρας) in Choreb, and thou shalt smite the rock (τὴν πέτραν), and water shall come out from it, and the people shall drink. And Moses did so before the sons of Israel.

I can imagine that Jewish rabbis wishing not to confuse their Gentile audience thought it better to lose the connection to this passage than to associate יְהֹוָ֜ה (Yᵊhōvâ) too closely with the rock at Horeb. But Paul and the Holy Spirit had no such scruples: For they drank from the spiritual Rock that followed them, and the Rock was Christ.³

How long will all of you attack a man to batter him, like a leaning wall, a tottering fence? (Psalm 62:3 ESV)

Masoretic Text		Septuagint
Psalm 62:3 (Tanakh/KJV)	Psalm 62:3 (NET)	Psalm 61:4 (NETS)	Psalm 61:4 (English Elpenor)
How long will ye imagine mischief against a man? ye shall be slain (כֻ֫לְּכֶ֥ם) all of you (כְּקִ֥יר): as a bowing wall shall ye be, and as a tottering fence.	How long will you threaten a man like me? All of you (kōl, כלכם) are murderers (rāṣaḥ, תרצחו), as dangerous as a leaning wall or an unstable fence.	How long do you assail against a person? You commit murder (φονεύετε), all of you (πάντες), as by means of a wall that leans and a fence that slants.	How long will ye assault a man? ye are all (πάντες) slaughtering (φονεύετε) as with a bowed wall and a broken hedge.

The translators have different understandings of this verse. Apparently, the translators of the ESV understood כֻ֫לְּכֶ֥ם (rāṣaḥ)—ye shall be slain (Tanakh, KJV), [you] are murderers (NET), You commit murder (NETS), ye are…slaughtering (English Elpenor)—as to batter him.

They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah (Psalm 62:4 ESV)

Masoretic Text		Septuagint
Psalm 62:4 (Tanakh/KJV)	Psalm 62:4 (NET)	Psalm 61:5 (NETS)	Psalm 61:5 (English Elpenor)
They only consult to cast him down from his excellency (מִשְּׂאֵת֨וֹ): they delight in lies (כָ֫זָ֥ב): they bless with their mouth, but they curse inwardly. Selah.	They spend all their time planning how to bring their victim down (śᵊ’ēṯ, משׁאתו). They love to use deceit (kāzāḇ, כזב); they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)	But they planned to impugn my honor (τὴν τιμήν μου). They ran with a lie (ψεύδει); with their mouth they would bless and curse with their heart. Interlude on strings	They only took counsel to set at nought mine honour (τὴν τιμήν μου): I ran in thirst (δίψει): with their mouth they blessed, but with their heart they cursed. Pause.

The Greek verb ἔδραμον, They ran (NETS), I ran (English Elpenor), can be either a 3^rd person plural or a 1^st person singular form of τρέχω.

For God alone, O my soul, wait in silence, for my hope is from him. (Psalm 62:5 ESV)

Masoretic Text		Septuagint
Psalm 62:5 (Tanakh/KJV)	Psalm 62:5 (NET)	Psalm 61:6 (NETS)	Psalm 61:6 (English Elpenor)
My soul, wait thou (דֹּ֣מִּי) only upon God; for my expectation (תִּקְוָתִֽי) is from him.	Patiently wait (dāmam, דומי) for God alone, my soul! For he is the one who gives me hope (tiqvâ, תקותי).	But to God be subject (ὑποτάγηθι), O my soul, because from him is my endurance (ἡ ὑπομονή μου).	Nevertheless do thou, my soul, be subjected (ὑποτάγηθι) to God; for of him [is] my patient hope (ἡ ὑπομονή μου).

He only is my rock and my salvation, my fortress; I shall not be shaken. (Psalm 62:6 ESV)

Masoretic Text		Septuagint
Psalm 62:6 (Tanakh/KJV)	Psalm 62:6 (NET)	Psalm 61:7 (NETS)	Psalm 61:7 (English Elpenor)
He only is my rock (צ֖וּרִי) and my salvation (וִישֽׁוּעָתִ֑י): he is my defence (מִ֜שְׂגַּבִּ֗י); I shall not be moved.	He alone is my protector (ṣûr, צורי) and deliverer (yᵊšûʿâ, וישועתי). He is my refuge (miśgāḇ, משׁגבי); I will not be shaken.	Because he is my God (θεός μου) and my Savior (καὶ σωτήρ μου), my supporter (ἀντιλήμπτωρ μου), I shall never be a fugitive.	For he [is] my God (Θεός μου) and my Saviour (καὶ σωτήρ μου); my helper (ἀντιλήπτωρ μου), I shall not be moved.

On God rests my salvation and my glory; my mighty rock, my refuge is God. (Psalm 62:7 ESV)

Masoretic Text		Septuagint
Psalm 62:7 (Tanakh/KJV)	Psalm 62:7 (NET)	Psalm 61:8 (NETS)	Psalm 61:8 (English Elpenor)
In God is my salvation (יִשְׁעִ֣י) and my glory (וּכְבוֹדִ֑י): the rock (צוּר) of my strength (עֻזִּ֥י), and my refuge (מַ֜חְסִ֗י), is in God.	God delivers me (yēšaʿ, ישעי) and exalts me (kāḇôḏ, וכבודי); God is my strong (ʿōz, עזי) protector (ṣûr, צור) and my shelter (maḥăsê, מחסי).	With God is my deliverance (τὸ σωτήριόν μου) and my glory (καὶ ἡ δόξα μου); O God (ὁ θεὸς) of my help (τῆς βοηθείας μου)—and my hope (καὶ ἡ ἐλπίς μου) is with God.	In God [is] my salvation (τὸ σωτήριόν μου) and my glory (καὶ ἡ δόξα μου): [he is] the God (ὁ Θεὸς) of my help (τῆς βοηθείας μου), and my hope (καὶ ἡ ἐλπίς μου) is in God.

Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah (Psalm 62:8 ESV)

Masoretic Text		Septuagint
Psalm 62:8 (Tanakh/KJV)	Psalm 62:8 (NET)	Psalm 61:9 (NETS)	Psalm 61:9 (English Elpenor)
Trust (בִּטְחוּ) in him at all times; ye people, pour out your heart before him: God is a refuge (מַֽחֲסֶה) for us. Selah.	Trust (bāṭaḥ, בטחו) in him at all times, you people! Pour out your hearts before him. God is our shelter (maḥăsê, מחסה). (Selah)	Hope (ἐλπίσατε) in him, all you congregation of people; pour out your hearts before him; God is our helper (βοηθὸς ἡμῶν). Interlude on Strings	Hope (ἐλπίσατε) in him, all ye congregation of the people; pour out your hearts before him, for God is our helper (βοηθὸς ἡμῶν). Pause.

Therefore, preparing your minds for action, and being sober-minded, set your hope (ἐλπίσατε, a form of ἐλπίζω) fully on the grace that will be brought to you at the revelation of Jesus Christ.⁴

Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath. (Psalm 62:9 ESV)

Masoretic Text		Septuagint
Psalm 62:9 (Tanakh/KJV)	Psalm 62:9 (NET)	Psalm 61:10 (NETS)	Psalm 61:10 (English Elpenor)
Surely men of low degree are vanity (הֶ֥בֶל), and men of high degree are a lie (כָּזָ֪ב): to be laid in the balance, they are altogether lighter than vanity (מֵהֶ֥בֶל).	Men are nothing but a mere breath (heḇel, הבל); human beings are unreliable (kāzāḇ, כזב). When they are weighed in the scales, all of them together are lighter than air (heḇel, מהבל).	But the sons of men are vain (μάταιοι); false (ψευδεῖς) are the sons of men, to do wrong with balances; they together are from vanity (ματαιότητος).	But the sons of men are vain (μάταιοι); the sons of men are false (ψευδεῖς), so as to be deceitful in the balances; they are all alike [formed] out of vanity (ματαιότητος).

Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them. (Psalm 62:10 ESV)

Masoretic Text		Septuagint
Psalm 62:10 (Tanakh/KJV)	Psalm 62:10 (NET)	Psalm 61:11 (NETS)	Psalm 61:11 (English Elpenor)
Trust (תִּבְטְח֣וּ) not in oppression, and become not vain (תֶּ֫הְבָּ֥לוּ) in robbery: if riches increase, set not your heart upon them.	Do not trust (bāṭaḥ, תבטחו) in what you can gain by oppression. Do not put false confidence (hāḇal, תהבלו) in what you can gain by robbery. If wealth increases, do not become attached to it.	Put no hope (ἐλπίζετε) in wrong, and do not long (ἐπιποθεῖτε) for what is robbed; wealth, if it flows, do not add heart.	Trust (ἐλπίζετε) not in unrighteousness, and lust (ἐπιποθεῖτε) not after robberies: if wealth should flow in, set not your heart upon it.

Once God has spoken; twice have I heard this: that power belongs to God, (Psalm 62:11 ESV)

Masoretic Text		Septuagint
Psalm 62:11 (Tanakh/KJV)	Psalm 62:11 (NET)	Psalm 61:12, 13a (NETS)	Psalm 61:12 (English Elpenor)
God hath spoken once; twice have I heard this; that power (עֹ֜֗ז) belongeth unto God.	God has declared one principle; two principles I have heard: God is strong (ʿōz, עז),	Once God spoke; these two things I heard: (13a) that might (τὸ κράτος) is God’s,	God has spoken once, [and] I have heard these two things, that power (τὸ κράτος) is of God;

and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work. (Psalm 62:12 ESV)

Masoretic Text		Septuagint
Psalm 62:12 (Tanakh/KJV)	Psalm 62:12 (NET)	Psalm 61:13b (NETS)	Psalm 61:13 (English Elpenor)
Also unto thee, O Lord, belongeth mercy (חָ֑סֶד): for thou renderest (תְשַׁלֵּ֖ם) to every man according to his work [Table].	and you, O Lord, demonstrate loyal love (ḥeseḏ, חסד). For you repay (šālam, תשלם) men for what they do.	and to you, O Lord, belongs mercy (τὸ ἔλεος), because you will repay (ἀποδώσεις) to each according to his works [Table].	and mercy (τὸ ἔλεος) is thine, O Lord; for thou wilt recompense (ἀποδώσεις) every one according to his works.

Questions for Review and Discussion

What are the benefits and the liabilities of selecting texts for preaching that address personal or congregational concerns?

Preaching on passages that are of a particular meaning or interest to you is a great way to learn to expound texts. What excites or moves you is much more likely to elicit the passion from you that will enthuse and move others…

However, preachers who choose texts to address their personal concerns need to be cautioned in at least two ways. First, make sure you do not impose your concern on the text. Solid exposition should demonstrate that the passage really speaks to the issue you want to address and that your passion to address a particular subject has not abused the original author’s intent. Second, be aware that a ministry that too frequently addresses the preacher’s personal concerns can become too narrow in focus for the broader needs of a congregation. The pastor may end up riding hobby horses or unconsciously concentrating on personal struggles, thereby neglecting other important truths needed for a fully mature congregation.

Considerations for Selecting a Passage: Concerns p. 45

Congregational concerns should also influence what pastors choose to preach. Preachers will be regarded as out of touch or insensitive if they press forward with their sermon programs while ignoring a community’s employment dilemma, the death of a pillar in the church, a national tragedy, a local disaster, a building program, a young person’s decision to enter the mission field, moral issues that the young encounter, health concerns that the elderly face, or a host of similar matters of significance in the life of the church. The world should not set the agenda for our preaching, but ministry that ignores the world that a congregation confronts is a sanctimonious sham.

Considerations for Selecting a Passage: Concerns pp. 45, 46

A ministry can be as warped by lending too much of an ear to what people want to hear as it can by giving too much weight to what the preacher wants to preach (2 Tim 4:3).

For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions [Table], and will turn away from listening to the truth and wander off into myths. (2 Timothy 4:3, 4 ESV)

Considerations for Selecting a Passage: Concerns pp. 46, 47

Different church traditions have used various means to round out the emphasis of preaching in a local setting…Reformed churches and others from “free church” traditions have typically rejected lectionary usage for a variety of reasons: (1) the principle of sola Scriptura, which some take to include the idea that Scripture alone should dictate what is preached; (2) the practice of lectio continua as opposed to lectio selecta, that is, presenting lessons from text in consecutive sequence (e.g., preaching through a book in a series, also known as “consecutive preaching”)¹² instead of choosing diverse selections week to week, since this was felt to lead to inappropriate human emphases; (3) the tradition of holding no day above another in reaction to Roman Catholic holy day observances that were seen as integral to sacramentalism; and (4) the regard given to the autonomy of the local pulpit on the assumption that the Holy Spirit will grant a local preacher unction (i.e., spiritual power) and insight for the task at hand.

Considerations for Selecting a Passage: Concerns p. 47

The Holy Spirit. No catalyst for selecting a text is more important than sensitivity to the leading of God’s Spirit. Prayer with godly concern for the good of others and the glory of Christ should lead you through the choices you must make among the catalysts for selecting a sermon’s focus.²⁰ Preaching in the power of the Spirit is the culmination of a process that has been Spirit-led.

Catalysts: Contexts pp. 51, 52

What are benefits and cautions associated with preaching a series?

…significant benefits for a pastor preaching in sequence through a chapter or a book…

Matters in the text…address a greater number than…personal interest or experience.

Sensitive matters can be addressed without the appearance of pointing a finger…matters simply appear next in the text sequence…

Much mental energy [and time] can be saved…deciding what to preach…the next section of the text is the obvious choice.

Much research time can be saved…of the book’s or the passage’s author, background, context, and cause.

The congregation will learn to see the organizing themes and schemes of the Bible…

The congregation and the pastor can monitor the progress of both their journey through a book and their exposure to important biblical and doctrinal topics.

Considerations for Selecting a Passage: Catalysts: Series p. 47, 48

Series preaching shows its greatest liabilities when preachers fail to make adequate or appropriate progress…

Series also cause problems if a preacher makes each sermon dependent on previous messages…

Series greatly aid a pastor’s preparation and subject scope. Still, series generally work best when their duration is reasonable, their sermons are not too dependent on one another, and their subjects or approaches differ from those of recent series.

Considerations for Selecting a Passage: Catalysts: Series p. 48, 49

What cautions does a preacher need to observe when approaching spurious texts?

Do not use spurious texts. Concern for what a congregation needs to hear should never lead a pastor to proclaim as authoritative any words or texts that the Holy Spirit did not inspire. Scribal comments and errors that have mistakenly been included in some translations should not be presented as the Word of God.²¹ Where there is the rare question about whether a particular passage is spurious, it is wise to see if that same truth can be preached from a more certain passage or to provide the congregation with your reasons for using the text (since the marginal notes in the most trustworthy translations in the laps or smartphones of listeners will question the passage’s authenticity).

Cautions p. 53

While this sounds like wise advice for pastors it plays right into the hands of those who would remove passages from the Bible. Those passages deemed “spurious” are possibly, if not probably, soon to be removed, even from the Greek text of the New Testament. Who decided they were spurious? For what reasons?

A brief video online, “Was the Original Bible Corrupted and Restored? | The Critical Text of the New Testament Explained,” offers an interesting introduction to answering these questions. The first 30 seconds or so is designed to make anyone who would question the processes of modern Bible scholarship feel like a rabid conspiracy theorist. But this kind of rhetoric only alerts and heightens my awareness to become even more critical of those processes. The Cross Bible Timeline mentioned in the video may prove to be a useful resource.

Psalm 62:9 (ESV)	Psalm 61:10 (English Elpenor)
Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath.	But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike [formed] out of vanity.

On the left is a translation from the Masoretic text, edited by those who rejected Jesus as Messiah “between the 7th and 10th centuries of the Common Era (CE).” On the right is a translation of the same verse from the Septuagint, “the earliest extant Greek translation of the Hebrew Bible from the original Hebrew…Biblical scholars agree that the first five books of the Hebrew Bible were translated from Biblical Hebrew into Koine Greek by Jews living in the Ptolemaic Kingdom, probably in the early or middle part of the third century BCE.^[8] The remaining books were presumably translated in the 2nd century BCE.”

Men edit and translate the Bible. I like to compare the Masoretic text to the Septuagint, and NA²⁷ and NA²⁸ to the Stephanus Textus Receptus and Byzantine Majority Text. There are other texts and translations available to consider if necessary.

Matthew 6:13 (NET) Table	Matthew 6:13 (NET Parallel Greek)	Matthew 6:13 (NA²⁸)
And do not lead us into temptation, but deliver us from the evil one.	καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ	καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ
Matthew 6:13 (KJV)	Matthew 6:13 (Stephanus Textus Receptus)	Matthew 6:13 (Byzantine Majority Text)
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην	και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην

Faith that the Holy Spirit knew what he was doing when he inspired the Word without the spurious texts will keep us confident of Scripture’s sufficiency. We can help the people to whom we preach remain confident of the Bible’s authority by reminding them how rare such questions are when they do arise in the ordinary course of preaching. Bible-believing scholars question the textual validity of less than one word in a thousand in our best translations.²² As a result, there is little question concerning what statements appeared in the original manuscripts. The evangelical debate with modern theologies rarely concentrates on what Scripture actually says, but rather on whether to believe and obey what it says. The Holy Spirit’s inspiration and providential preservation of Scripture are continuing miracles of God’s supernatural care for our souls.²³ A good study Bible prepared by scholars who accept the Bible’s full authority will give us ample warning of a questionable text and will grant us confidence that we are preaching in accord with the Spirit’s imprimatur.²⁴

Cautions pp. 53, 54

The note (20) from the NET on Matthew 6:13 follows:

Most mss (L W Δ Θ 0233 ƒ 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

In other words, “Trust us.” There is no mention of an extant manuscript with these missing words in the margin, just a lot of speculation. And I know the benefit of praying them daily. Keep a watchful eye on Bible editors. We live in the golden age of home Bible study online: “The Holy Spirit’s inspiration and providential preservation of Scripture are continuing miracles of God’s supernatural care for our souls.”

Why should a preacher be cautious about turning to a commentary as a first step in sermon preparation?

The expertise that commentaries bring to bear on a particular passage is at one moment their greatest benefit and their greatest danger. The mixed blessing is in the two types of pastors who will never make great preachers: the first will not listen to what others say; the other will say only what others say. A preacher who refuses to pay attention to what gifted scholars have discovered mistakes personal arrogance for erudition. God does not give all his insights to any one person. At the same time, a preacher who only repeats what commentators say is trying to preach by proxy.

You must think through what Scripture says in order to be able to share the significance of commentary information…

Commentaries are better used as a check than as a guide³²…

Let the Holy Spirit work in your heart and mind to develop a message a commentator would approve, not design. Concern for precision should not so overwhelm you as to deny you or your listeners the insights God will grant you in his Word.

Tools for Interpreting a Passage pp. 57, 58

How does an allegorical method of interpretation differ from an expository method?

Expository preaching solemnly binds a preacher to the task of representing the precise meaning of a text as intended by the original author or as illuminated by another inspired source within the Bible. As matter-of-fact as such a rubric may seem, homiletical history indicates how slippery such a standard is and how carefully it must be guarded.

Early church and medieval escapades into allegorical interpretations led ancient preachers to the conviction that the “literal interpretation” of a text was the least rewarding to preach.³⁵

Principles for Interpreting a Passage pp. 59

Then one⁵ of them, named⁶ Cleopas, answered him, “Are you the only visitor to⁷ Jerusalem who does not know the things that have happened there in these days?” And he said to them, “What things?” And they said⁸ to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this,⁹ it is now¹⁰ the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning,¹¹ and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself [Table]. (Luke 24:18-27 ESV)

This was as often as not an allegorical method of interpretation, for that is how we see Jesus in the Old Testament most of the time. But the reaction of those first exposed to this method of interpretation reinforces the author’s point (Luke 24:32 ESV):

They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” [Table]

I am hard-pressed to think of another verse in the Bible more frustrating than this one. I’ve yelled at them for this response: “Who cares how you felt?! Tell me what He said!” So my argument with the author here is mostly over the word “escapades” applied to the early church.

Up to this moment the Pharisees with their own grammatical-historical method had carefully exegeted the principles by which they hoped to keep the faithful in Israel from offending their God: “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”¹² That was expository preaching until Jesus came, saying: You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me [Table], yet you refuse to come to me that you may have¹³ life.¹⁴

I can be a little charitable if the early church found the Pharisees’ expository method to be more like the letter and Jesus’ more allegorical method to be more of the Spirit: For the letter kills, but the Spirit gives life.¹⁵

Modern resurrections of the allegorical method regularly occur when preachers assume that the Holy Spirit will enable them to discern in a text something more than was meant by the human author (or than the divine Author made evident within the canon of Scripture).³⁶ Preachers’ interpretations remain consistent with Scripture when they follow long-honored and proven interpretive procedures that expose the Bible’s original intent. That intent is not always limited to the human author’s knowledge of all that the Holy Spirit was revealing through his inspiration, but it is not broader than the Holy Spirit’s intention that is revealed within the patterns of Scripture as well as in the propositional statements of the human writers (cf. Matt. 2:15; 1 Pet. 1:10).³⁷

Principles for Interpreting a Passage pp. 59, 60

Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.”¹⁶ (Matthew 2:13-15 ESV)

Though you have not seen¹⁷ [Jesus], you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully [Table], inquiring¹⁸ what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look [Table]. (1 Peter 1:8-12 ESV)

But nothing other than what the patterns or propositions of Scripture make evident through the processes of logical discernment should be declared as God’s will for his people.

These interpretive principles require that preachers consider the context that frames the meaning of our expository unit. Context is part of the text, as it relates to our exposition. Context limits and imparts an author’s intended meaning. We cannot maintain the integrity of any biblical statement without considering its surroundings. The reason that “every heretic has his verse” is that he takes it out of context. Our first task as expositors is to use the best tools available to determine what a biblical author’s statements mean in their context.³⁸

Principles for Interpreting a Passage p. 60

In a recent sermon my Pastor (the facilitator of this course and a former student of the author) gave a vivid demonstration of the interplay between the allegorical and expository methods. His text was Genesis 12:1-3. As a climax to an otherwise expository sermon, he simply reread the text as God the Father speaking to God the Son: “Go from your country and your kindred and your father’s house to the land that I will show you [Table]. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing [Table]. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” [Table].

It was an allegorical reading of Genesis 12:1-3, and it was an electrically charged in the heavenlies moment, the spiritual equivalent of a dose of psychedelics. Who wouldn’t want more of that? Well, it is the spiritual equivalent of a dose of psychedelics.

The grounding of the expository method is absolutely essential to keep the consciousness-altering high of such an allegorical reading from spinning off into flights of fancy. It also helps to keep one’s hunger and thirst—to know…the only true God, and Jesus Christ whom [He has] sent¹⁹ through Bible study—a more balanced and healthy addiction than a junkie’s quest for ever higher highs. The expository method also provides a more solid foundation, like a launching pad for the allegorical method’s flight, as well as a navigational system guiding its trajectory. How sad it would have been if my Pastor’s allegorical reading had been a dud, a misfire, failed to lift-off and carry me aloft with it. And it’s not too hard to imagine that a steady diet of allegorical readings of the Old Testament, seeing Jesus, only Jesus, always Jesus all the time, apart from the grounding of solid exposition could have a dulling effect on the beauty and the wonder. It could become just so much “blah, blah, blah, blah, blah.”

In what ways can context (cultural, historical, literary, and redemptive) affect the interpretation of a text?

Our task as preachers is to discern what the original writers meant by analyzing the background and grammatical features of what they said. Using grammar and history to discern a text’s original meaning is called the “grammatical-historical” method.⁴⁰ This method allows Scripture to speak for itself instead of letting the interpreter’s context (or perspective) determine the meaning of a text. Sometimes the interpreter’s perspective does not seem like a problem if that person is committed to the historical truths of biblical faith. In such cases, we may hardly blink when told that the water from the rock Moses struck represents the water of baptism or that the worm at which Jonah railed is the sin that eats at a believer’s heart. Despite the absence of biblical evidence confirming these interpretations, they sound reasonable because they reflect biblical imagery and truths appearing elsewhere.

Use the Grammatical-Historical Method p. 61

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized (|ἐβαπτίσαντο|, a form of βαπτίζω) into Moses in the cloud and in the sea [Table], and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. (1 Corinthians 10:1-4 ESV)

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit [Table], in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ [Table], who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. (1 Peter 3:18-22 ESV)

However, if anything in Scripture can mean whatever our imaginations suggest rather than what Scripture affirms, then our opinions become as authoritative as the statements of God and we can make the Bible say anything we want…

Occasionally, there may be a thin line between “it means” and “it may mean,” but biblically bound preachers must recognize the difference…

Nothing but what Scripture itself attests should ground the instruction of our preaching. Expository preachers determine the biblical truths intended for the people addressed by a text and then identify similarities in our present conditions that require the application of the same truths. This means applications may vary, but interpretations of a text’s core principles should not.

The meaning of a text may be significant in many ways, but this does not deny that the writer was teaching a definite principle for our understanding and application.

Use the Grammatical-Historical Method p. 61, 62

Accurate interpretations require us not only to determine what particular words say but also to see how they function in their broader contexts. Scripture can be twisted to say almost anything if interpreters ignore contexts. Attention to historical and cultural contexts help to explain the “offense” of the cross (Gal. 5:11) and the reason healed lepers went to the temple before they went home (Luke 17:14).

But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense (σκάνδαλον) of the cross has been removed. I wish those who unsettle you would emasculate themselves! (Galatians 5:11, 12 ESV)

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified [Table]. (Galatians 2:15, 16 ESV)

When [Jesus] saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. (Luke 17:14 ESV)

And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses²⁰ commanded, for a proof to them.” (Luke 5:14 ESV)

We determine literary contexts both by analyzing the concepts that surround a biblical statement and by identifying the type of literature in which the statement occurs.

Preachers should examine what chapters and verses surrounding a passage say in order to determine what a biblical writer intended to communicate through particular words.

Observe the Historical, Cultural, and Literary Context p. 62

Study of a passage’s context also requires preachers to identify the genre, or type of literature, in which a biblical statement occurs. Many an error has been made by interpreting proverbs as promises, prophecy as history, parables as facts, and poetry as science.

For example, proverbs are truisms, statements so tending to be true that the wise take them to heart…statements tend to be true, but neither is always true. Proverbs are prescriptive, not predictive. God requires his people to heed his proverbs, not to interpret them as promises of what will always happen.

Observe the Historical, Cultural, and Literary Context pp. 62, 63

Preachers determine the meaning of a passage by seeing not only how words are used in the context of a book or its passages but also how the passage functions in the entire scope of Scripture. An accurate interpretation requires preachers to ask, How does this text help disclose the meaning or need of redemption? Failure to ask and to answer such questions leads to preaching that is highly moralistic or legalistic because it focuses on the behaviors or beliefs a particular passage teaches without disclosing how the biblical writer was relating them to God’s ongoing work of rescuing his people from their broken lives and world.⁴²

Determine the Redemptive Context p. 63

Regard for context requires preachers to consider a text in the light of its purpose in the redemptive message that unfolds throughout all of Scripture…

We want to make sure that focusing on the particulars of a specific text does not cause us to neglect the redemptive context of God’s entire Word.

Determine the Redemptive Context p. 64

Exercises

Use research tools to determine what Greek word John and James use for “believe” in John 3:16 and James 2:19. Indicate the various ways in which they use the word.

Although John and James both use the word believe, contexts indicate that they are communicating quite different concepts with that word (cf. John 3:16; James 2:19).

“For God so loved the world, that he gave his only Son, that whoever believes (πᾶς ὁ πιστεύων, a form of πιστεύω) in him (εἰς αὐτὸν) should not perish but have eternal life [Table]. (John 3:16 ESV)

You believe (πιστεύεις, another form of πιστεύω) that God is one; you do well. Even the demons believe (πιστεύουσιν, another form of πιστεύω)—and shudder! (James 2:19 ESV)

Observe the Historical, Cultural, and Literary Context p. 62

I can’t see these as “different concepts” of πιστεύω. James wrote about believing an Old Testament fact about God: Hear, O Israel: The LORD our God, the LORD is one.²¹ To believe in a fact cannot be expected to have the same impact as to believe “into” or “unto” the Person of the Savior God sent. Granted, someone might think that other things James wrote could shade his use of πιστεύω. My own current belief is that he simply qualified the nature of πιστεύω into Jesus Christ. Believing in the fact of Jesus Christ may not have the same impact as believing into Him, except (John 1:12, 13 ESV):

But to all who did receive him, who believed in his name, he gave the right (αὐτοῖς ἐξουσίαν, a form of ἐξουσία) to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

The phrase τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, who believed in his name (ESV), could be giving the Lord the widest possible latitude and discretion, even as it excludes James or me from judging his mercy or his grace.

Use your understanding of a proverb to explain Proverbs 15:1 and Proverbs 26:4-5.

Though the Bible says that a gentle word turns away wrath (Prov. 15:1), God does not promise that people will never get angry at us if we always speak softly. He indicates that it is usually not wise for peacefully inclined people to answer fire with fire, but he does not promise that soft answers are guaranteed to extinguish the rage of others (see Matt. 26:62-68). Great damage is done to the intent of Scripture as well as to the consciences of Christians when preachers confuse these distinctions between promises and proverbs.

Observe the Historical, Cultural, and Literary Context pp. 63

A soft answer turns away wrath, but a harsh word stirs up anger. (Proverbs 15:1 ESV)

Masoretic Text		Septuagint
Proverbs 15:1 (Tanakh/KJV)	Proverbs 15:1 (NET)	Proverbs 15:1 (NETS)	Proverbs 15:1 (English Elpenor)
A soft (רַ֖ךְ) answer turneth away wrath: but grievous words stir up anger.	A gentle (raḵ, רך) response turns away anger, but a harsh word stirs up wrath.	Anger destroys even the prudent; yet a submissive (ὑποπίπτουσα) answer turns away wrath, but a harsh word stirs up anger.	Anger slays even wise men; yet a submissive (ὑποπίπτουσα) answer turns away wrath: but a grievous word stirs up anger.

The Septuagint adds some context to this proverb: Anger slays even wise men.²² It reminds me of David and Abigail. Perhaps, more to the point, one might consider it when facing the anger of God. The Hebrew word in the Masoretic text translated soft (Tanakh, KJV) and gentle (NET) was רַ֖ךְ (raḵ). The rabbis who translated the Septuagint understood it as ὑποπίπτουσα, a participle of ὑποπίπτω: “to fall; to occur, materialize, arise; to fall defeated; to fall under (a category); to fall within (a classification); to belong to; to cringe; to happen to, befall; to come to the notice of.” Abigail seems to have done all of this in her response to David’s threat (1 Samuel 25:14-38).

Masoretic Text		Septuagint
Proverbs 26:4, 5 (Tanakh/KJV)	Proverbs 26:4, 5 (NET)	Proverbs 26:4, 5 (NETS)	Proverbs 26:4, 5 (English Elpenor)
Answer not a fool (כְּ֖סִיל) according to his folly (כְּאִוַּלְתּ֑וֹ), lest thou also be like unto him.	Do not answer a fool (kᵊsîl, כסיל) according to his folly (‘iûeleṯ, כאולתו), lest you yourself also be like him.	Do not answer a fool (ἄφρονι) in accordance with (πρὸς) his folly (ἀφροσύνην), lest you become like him.	Answer not a fool (ἄφρονι) according to (πρὸς) his folly (ἀφροσύνην), lest thou become like him.
Answer a fool (כְ֖סִיל) according to his folly, lest he be wise in his own conceit.	Answer a fool (kᵊsîl, כסיל) according to his folly, lest he be wise in his own opinion.	But answer a fool (ἄφρονι) according to (κατὰ) his folly, lest he appear to be wise to himself.	Yet answer a fool (ἄφρονι) according to (κατὰ) his folly, lest he seem wise in his own conceit.

The rabbis who translated the Septuagint used a different preposition in each verse: πρὸς, in accordance with (NETS), according to (English Elpenor); κατὰ, according to (NETS, English Elpenor). It was a subtilty all but lost in English translation. Still, the second clause can give us understanding: lest thou also be like unto him (Tanakh, KJV), lest you yourself also be like him (NET), lest you become like him (NETS, English Elpenor).

The words translated folly were כְּאִוַּלְתּ֑וֹ (‘iûeleṯ) in the Masoretic text and ἀφροσύνην (a form of ἀφροσύνη) in the Septuagint. Jesus listed ἀφροσύνη as one of the things that defile a person (Mark 7:20-23 ESV):

And [Jesus] said, “What comes out of a person is what defiles him. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness (ἀφροσύνη) [Table]. All these evil things come from within, and they defile a person.”

In other words, if I answer a fool according to his folly simply to defend myself from his foolish accusations, I’m likely to become like him, defiling myself verbalizing my own foolishness. Here is another proverb about a fool and his foolishness.

Masoretic Text		Septuagint
Proverbs 26:11 (Tanakh/KJV)	Proverbs 26:11 (NET)	Proverbs 26:11 (NETS)	Proverbs 26:11 (English Elpenor)
As a dog returneth to his vomit, so a fool (כְּ֜סִ֗יל) returneth to his folly (בְאִוַּלְתּֽוֹ).	Like a dog that returns to its vomit, so a fool (kᵊsîl, כסיל) repeats his folly (‘iûeleṯ, באולתו).	Like a dog, when he returns to his vomit, also becomes the more hated, so is a fool (ἄφρων), when by his own wickedness, he returns to his own sin (ἁμαρτίαν).	As when a dog goes to his own vomit, and becomes abominable, so is fool (ἄφρων) who returns in his wickedness to his own sin (ἁμαρτίαν).

If my intent were to show compassion to a fool trapped in his folly, his own sin, then I would answer him, but how?

Masoretic Text		Septuagint
Proverbs 26:3 (Tanakh/KJV)	Proverbs 26:3 (NET)	Proverbs 26:3 (NETS)	Proverbs 26:3 (English Elpenor)
A whip for the horse, a bridle for the ass, and a rod (וְ֜שֵׁ֗בֶט) for the fool’s (כְּסִילִֽים) back.	A whip for the horse and a bridle for the donkey, and a rod (šēḇeṭ, ושבט) for the backs of fools (kᵊsîl, כסילים)!	Like a whip for a horse and a goad for a donkey, so is the rod (ῥάβδος) for a lawless (παρανόμῳ) nation (ἔθνει).	As a whip for a horse, and a goad for an ass, so [is] a rod (ῥάβδος) for a simple (παρανόμῳ) nation (ἔθνει).

I was shocked the first time I heard Paul distinguish between a rod and love: What do you wish? Shall I come to you with a rod (ράβδῳ, a form of ῥάβδος), or with love (ἐν ἀγάπῃ) in a spirit of gentleness?²³ But Peter wrote about a different way to answer fools: For this is the will of God, that by doing good you should put to silence the ignorance of foolish (ἀφρόνων, another form of ἄφρων) people.²⁴

Whether beaten with a rod or silenced by followers of Jesus doing good, the Elpenor version of the Septuagint held out some hope for the foolish.

Proverbs 26:11a (Septuagint Elpenor)	Proverbs 26:11a (NETS)	Proverbs 26:11a (English Elpenor)
ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν, καί ἐστιν αἰσχύνη δόξα καὶ χάρις	There is a sense of shame that leads to sin, and there is a sense of shame that is glory and grace.	There is a shame that brings sin: and there is a shame [that is] glory and grace.

These words are absent from the Masoretic text and the BLB Septuagint.

Use context to determine who the “weak” are in Romans 15.

Without reading Romans 14 for its conceptual context, you are likely to determine that those called “weak” in Romans 15 are precisely the opposite of what Paul intended.

Observe the Historical, Cultural, and Literary Context p. 62

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and²⁵ let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand [Table]. (Romans 14:1-4 ESV)

Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself,²⁶ but it is unclean for anyone who thinks it unclean. For²⁷ if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. So do not let what you regard as good be spoken of as evil. For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus²⁸ serves Christ is acceptable to God and approved by men. So then let us pursue what makes for peace and for mutual upbuilding.

Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. It is good not to eat meat or drink wine or do anything that causes your brother to stumble.²⁹ The faith that you have, keep between yourself³⁰ and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. (Romans 14:13-23 ESV)

Tables comparing Psalm 62:1; 62:2; Exodus 17:5; 17:6; Psalm 62:3; 62:4; 62:5; 62:6; 62:7; 62:8; 62:9; 62:10; 62:11; Proverbs 15:1; 26:4; 26:5; 26:11 and 26:3 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 62:1 (61:2); 62:2 (61:3); Exodus 17:5; 17:6; Psalm 62:3 (61:4); 62:4 (61:5); 62:5 (61:6); 62:6 (61:7); 62:7 (61:8); 62:8 (61:9); 62:9 (61:10); 62:10 (61:11); 62:11 (61:12); Proverbs 15:1; 26:4; 26:5; 26:11 and 26:3 in the Septuagint (BLB and Elpenor), and tables comparing Luke 24:18, 19; 24:21, 22; 1 Peter 1:8; 1:11; Romans 14:3; 14:14, 15; 14:18 and 14:21, 22 in the KJV and NET follow.

Psalm 62:1 (Tanakh)	Psalm 62:1 (KJV)	Psalm 62:1 (NET)
Truly my soul waiteth upon God: from him cometh my salvation.	Truly my soul waiteth upon God: from him cometh my salvation.	For God alone I patiently wait; he is the one who delivers me.

Psalm 62:1 (Septuagint BLB)	Psalm 61:2 (Septuagint Elpenor)
οὐχὶ τῷ θεῷ ὑποταγήσεται ἡ ψυχή μου παρ᾽ αὐτοῦ γὰρ τὸ σωτήριόν μου	ΟΥΧΙ τῷ Θεῷ ὑποταγήσεται ἡ ψυχή μου; παρ᾿ αὐτῷ γὰρ τὸ σωτήριόν μου
Psalm 61:2 (NETS)	Psalm 61:2 (English Elpenor)
Shall not my soul be subject to God? For from him is my deliverance.	Shall not my soul be subjected to God? for of him is my salvation.

Psalm 62:2 (Tanakh)	Psalm 62:2 (KJV)	Psalm 62:2 (NET)
He only is my rock and my salvation; he is my defence; I shall not be greatly moved.	He only is my rock and my salvation; he is my defence; I shall not be greatly moved.	He alone is my protector and deliverer. He is my refuge; I will not be upended.

Psalm 62:2 (Septuagint BLB)	Psalm 61:3 (Septuagint Elpenor)
καὶ γὰρ αὐτὸς θεός μου καὶ σωτήρ μου ἀντιλήμπτωρ μου οὐ μὴ σαλευθῶ ἐπὶ πλεῖον	καὶ γὰρ αὐτὸς Θεός μου καὶ σωτήρ μου, καὶ ἀντιλήπτωρ μου, οὐ μὴ σαλευθῶ ἐπὶ πλεῖον
Psalm 61:3 (NETS)	Psalm 61:3 (English Elpenor)
Indeed, he is my God and my Savior, my supporter; I shall be shaken no more.	For he is my God, and my saviour; my helper, I shall not be moved very much.

Exodus 17:5 (Tanakh)	Exodus 17:5 (KJV)	Exodus 17:5 (NET)
And HaShem said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.	And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.	The Lord said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go.

Exodus 17:5 (Septuagint BLB)	Exodus 17:5 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν προπορεύου τοῦ λαοῦ τούτου λαβὲ δὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμόν λαβὲ ἐν τῇ χειρί σου καὶ πορεύσῃ	καὶ εἶπε Κύριος πρὸς Μωυσῆν· προπορεύου τοῦ λαοῦ τούτου, λαβὲ δὲ σεαυτῷ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ· καὶ τὴν ράβδον, ἐν ᾗ ἐπάταξας τὸν ποταμόν, λαβὲ ἐν τῇ χειρί σου καὶ πορεύσῃ
Exodus 17:5 (NETS)	Exodus 17:5 (English Elpenor)
And the Lord said to Moyses, “Go on ahead of this people, but take with you some of the elders of the people and the rod with which you struck the river take in your hand, and go.	And the Lord said to Moses, Go before this people, and take to thyself of the elders of the people; and the rod with which thou smotest the river, take in thine hand, and thou shalt go.

Exodus 17:6 (Tanakh)	Exodus 17:6 (KJV)	Exodus 17:6 (NET)
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.	Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.	I will be standing before you there on the rock (τῆς πέτρας) in Horeb, and you will strike the rock, and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel.

Exodus 17:6 (Septuagint BLB)	Exodus 17:6 (Septuagint Elpenor)
ὅδε ἐγὼ ἕστηκα πρὸ τοῦ σὲ ἐκεῖ ἐπὶ τῆς πέτρας ἐν Χωρηβ καὶ πατάξεις τὴν πέτραν καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ καὶ πίεται ὁ λαός μου ἐποίησεν δὲ Μωυσῆς οὕτως ἐναντίον τῶν υἱῶν Ισραηλ	ὅδε ἐγὼ ἕστηκα ἐκεῖ πρὸ τοῦ σε ἐπὶ τῆς πέτρας ἐν Χωρήβ· καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ, καὶ πίεται ὁ λαός. ἐποίησε δὲ Μωυσῆς οὕτως ἐναντίον τῶν υἱῶν ᾿Ισραήλ
Exodus 17:6 (NETS)	Exodus 17:6 (English Elpenor)
I here have taken my stand, before you came, on the rock at Choreb. And you shall strike the rock, and water will come out of it, and the people will drink.” And Moyses did so before the sons of Israel.	Behold, I stand there before thou [come], on the rock in Choreb, and thou shalt smite the rock, and water shall come out from it, and the people shall drink. And Moses did so before the sons of Israel.

Psalm 62:3 (Tanakh)	Psalm 62:3 (KJV)	Psalm 62:3 (NET)
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.	How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.	How long will you threaten a man like me? All of you are murderers, as dangerous as a leaning wall or an unstable fence.

Psalm 62:3 (Septuagint BLB)	Psalm 61:4 (Septuagint Elpenor)
ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον φονεύετε πάντες ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ	ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; φονεύετε πάντες ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ
Psalm 61:4 (NETS)	Psalm 61:4 (English Elpenor)
How long do you assail against a person? You commit murder, all of you, as by means of a wall that leans and a fence that slants.	How long will ye assault a man? ye are all slaughtering as with a bowed wall and a broken hedge.

Psalm 62:4 (Tanakh)	Psalm 62:4 (KJV)	Psalm 62:4 (NET)
They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.	They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.	They spend all their time planning how to bring their victim down. They love to use deceit; they pronounce blessings with their mouths, but inwardly they utter curses. (Selah)

Psalm 62:4 (Septuagint BLB)	Psalm 61:5 (Septuagint Elpenor)
πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι ἔδραμον ἐν ψεύδει τῷ στόματι αὐτῶν εὐλογοῦσαν καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο διάψαλμα	πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι, ἔδραμον ἐν δίψει, τῷ στόματι αὐτῶν εὐλόγουν καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο. (διάψαλμα).
Psalm 61:5 (NETS)	Psalm 61:5 (English Elpenor)
But they planned to impugn my honor. They ran with a lie; with their mouth they would bless and curse with their heart. Interlude on strings	They only took counsel to set at nought mine honour: I ran in thirst: with their mouth they blessed, but with their heart they cursed. Pause.

Psalm 62:5 (Tanakh)	Psalm 62:5 (KJV)	Psalm 62:5 (NET)
My soul, wait thou only upon God; for my expectation is from him.	My soul, wait thou only upon God; for my expectation is from him.	Patiently wait for God alone, my soul! For he is the one who gives me hope.

Psalm 62:5 (Septuagint BLB)	Psalm 61:6 (Septuagint Elpenor)
πλὴν τῷ θεῷ ὑποτάγηθι ἡ ψυχή μου ὅτι παρ᾽ αὐτοῦ ἡ ὑπομονή μου	πλὴν τῷ Θεῷ ὑποτάγηθι, ἡ ψυχή μου, ὅτι παρ᾿ αὐτῷ ἡ ὑπομονή μου
Psalm 61:6 (NETS)	Psalm 61:6 (English Elpenor)
But to God be subject, O my soul, because from him is my endurance.	Nevertheless do thou, my soul, be subjected to God; for of him [is] my patient hope.

Psalm 62:6 (Tanakh)	Psalm 62:6 (KJV)	Psalm 62:6 (NET)
He only is my rock and my salvation: he is my defence; I shall not be moved.	He only is my rock and my salvation: he is my defence; I shall not be moved.	He alone is my protector and deliverer. He is my refuge; I will not be shaken.

Psalm 62:6 (Septuagint BLB)	Psalm 61:7 (Septuagint Elpenor)
ὅτι αὐτὸς θεός μου καὶ σωτήρ μου ἀντιλήμπτωρ μου οὐ μὴ μεταναστεύσω	ὅτι αὐτὸς Θεός μου καὶ σωτήρ μου, ἀντιλήπτωρ μου, οὐ μὴ μεταναστεύσω
Psalm 61:7 (NETS)	Psalm 61:7 (English Elpenor)
Because he is my God and my Savior, my supporter, I shall never be a fugitive.	For he [is] my God and my Saviour; my helper, I shall not be moved.

Psalm 62:7 (Tanakh)	Psalm 62:7 (KJV)	Psalm 62:7 (NET)
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.	In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.	God delivers me and exalts me; God is my strong protector and my shelter.

Psalm 62:7 (Septuagint BLB)	Psalm 61:8 (Septuagint Elpenor)
ἐπὶ τῷ θεῷ τὸ σωτήριόν μου καὶ ἡ δόξα μου ὁ θεὸς τῆς βοηθείας μου καὶ ἡ ἐλπίς μου ἐπὶ τῷ θεῷ	ἐπὶ τῷ Θεῷ τὸ σωτήριόν μου καὶ ἡ δόξα μου· ὁ Θεὸς τῆς βοηθείας μου, καὶ ἡ ἐλπίς μου ἐπὶ τῷ Θεῷ
Psalm 61:8 (NETS)	Psalm 61:8 (English Elpenor)
With God is my deliverance and my glory; O God of my help—and my hope is with God.	In God [is] my salvation and my glory: [he is] the God of my help, and my hope is in God.

Psalm 62:8 (Tanakh)	Psalm 62:8 (KJV)	Psalm 62:8 (NET)
Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.	Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.	Trust in him at all times, you people! Pour out your hearts before him. God is our shelter. (Selah)

Psalm 62:8 (Septuagint BLB)	Psalm 61:9 (Septuagint Elpenor)
ἐλπίσατε ἐπ᾽ αὐτόν πᾶσα συναγωγὴ λαοῦ ἐκχέετε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν ὁ θεὸς βοηθὸς ἡμῶν διάψαλμα	ἐλπίσατε ἐπ᾿ αὐτὸν πᾶσα συναγωγὴ λαοῦ· ἐκχέετε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν, ὅτι ὁ Θεὸς βοηθὸς ἡμῶν (διάψαλμα)
Psalm 61:9 (NETS)	Psalm 61:9 (English Elpenor)
Hope in him, all you congregation of people; pour out your hearts before him; God is our helper. Interlude on Strings	Hope in him, all ye congregation of the people; pour out your hearts before him, for God is our helper. Pause.

Psalm 62:9 (Tanakh)	Psalm 62:9 (KJV)	Psalm 62:9 (NET)
Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.	Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.	Men are nothing but a mere breath; human beings are unreliable. When they are weighed in the scales, all of them together are lighter than air.

Psalm 62:9 (Septuagint BLB)	Psalm 61:10 (Septuagint Elpenor)
πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό	πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων, ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό
Psalm 61:10 (NETS)	Psalm 61:10 (English Elpenor)
But the sons of men are vain; false are the sons of men, to do wrong with balances; they together are from vanity.	But the sons of men are vain; the sons of men are false, so as to be deceitful in the balances; they are all alike [formed] out of vanity.

Psalm 62:10 (Tanakh)	Psalm 62:10 (KJV)	Psalm 62:10 (NET)
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.	Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.	Do not trust in what you can gain by oppression. Do not put false confidence in what you can gain by robbery. If wealth increases, do not become attached to it.

Psalm 62:10 (Septuagint BLB)	Psalm 61:11 (Septuagint Elpenor)
μὴ ἐλπίζετε ἐπὶ ἀδικίαν καὶ ἐπὶ ἅρπαγμα μὴ ἐπιποθεῖτε πλοῦτος ἐὰν ῥέῃ μὴ προστίθεσθε καρδίαν	μὴ ἐλπίζετε ἐπ᾿ ἀδικίαν καὶ ἐπὶ ἁρπάγματα μὴ ἐπιποθεῖτε· πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν
Psalm 61:11 (NETS)	Psalm 61:11 (English Elpenor)
Put no hope in wrong, and do not long for what is robbed; wealth, if it flows, do not add heart.	Trust not in unrighteousness, and lust not after robberies: if wealth should flow in, set not your heart upon it.

Psalm 62:11 (Tanakh)	Psalm 62:11 (KJV)	Psalm 62:11 (NET)
God hath spoken once; twice have I heard this; that power belongeth unto God.	God hath spoken once; twice have I heard this; that power belongeth unto God.	God has declared one principle; two principles I have heard: God is strong,

Psalm 62:11, 12a (Septuagint BLB)	Psalm 61:12 (Septuagint Elpenor)
ἅπαξ ἐλάλησεν ὁ θεός δύο ταῦτα ἤκουσα (12) ὅτι τὸ κράτος τοῦ θεοῦ	ἅπαξ ἐλάλησεν ὁ Θεός, δύο ταῦτα ἤκουσα, ὅτι τὸ κράτος τοῦ Θεοῦ,
Psalm 61:12, 13a (NETS)	Psalm 61:12 (English Elpenor)
Once God spoke; these two things I heard: (13) that might is God’s,	God has spoken once, [and] I have heard these two things, that power is of God;

Proverbs 15:1 (Tanakh)	Proverbs 15:1 (KJV)	Proverbs 15:1 (NET)
A soft answer turneth away wrath: but grievous words stir up anger.	A soft answer turneth away wrath: but grievous words stir up anger.	A gentle response turns away anger, but a harsh word stirs up wrath.

Proverbs 15:1 (Septuagint BLB)	Proverbs 15:1 (Septuagint Elpenor)
ὀργὴ ἀπόλλυσιν καὶ φρονίμους ἀπόκρισις δὲ ὑποπίπτουσα ἀποστρέφει θυμόν λόγος δὲ λυπηρὸς ἐγείρει ὀργάς	ΟΡΓΗ ἀπόλλυσι καὶ φρονίμους, ἀπόκρισις δὲ ὑποπίπτουσα ἀποστρέφει θυμόν, λόγος δὲ λυπηρὸς ἐγείρει ὀργάς
Proverbs 15:1 (NETS)	Proverbs 15:1 (English Elpenor)
Anger destroys even the prudent; yet a submissive answer turns away wrath, but a harsh word stirs up anger.	Anger slays even wise men; yet a submissive answer turns away wrath: but a grievous word stirs up anger.

Proverbs 26:4 (Tanakh)	Proverbs 26:4 (KJV)	Proverbs 26:4 (NET)
Answer not a fool according to his folly, lest thou also be like unto him.	Answer not a fool according to his folly, lest thou also be like unto him.	Do not answer a fool according to his folly, lest you yourself also be like him.

Proverbs 26:4 (Septuagint BLB)	Proverbs 26:4 (Septuagint Elpenor)
μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην ἵνα μὴ ὅμοιος γένῃ αὐτῷ	μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἐκείνου ἀφροσύνην, ἵνα μὴ ὅμοιος γένῃ αὐτῷ
Proverbs 26:4 (NETS)	Proverbs 26:4 (English Elpenor)
Do not answer a fool in accordance with his folly, lest you become like him.	Answer not a fool according to his folly, lest thou become like him.

Proverbs 26:5 (Tanakh)	Proverbs 26:5 (KJV)	Proverbs 26:5 (NET)
Answer a fool according to his folly, lest he be wise in his own conceit.	Answer a fool according to his folly, lest he be wise in his own conceit.	Answer a fool according to his folly, lest he be wise in his own opinion.

Proverbs 26:5 (Septuagint BLB)	Proverbs 26:5 (Septuagint Elpenor)
ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ ἵνα μὴ φαίνηται σοφὸς παρ᾽ ἑαυτῷ	ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ, ἵνα μὴ φαίνηται σοφός παρ᾿ ἑαυτῷ
Proverbs 26:5 (NETS)	Proverbs 26:5 (English Elpenor)
But answer a fool according to his folly, lest he appear to be wise to himself.	Yet answer a fool according to his folly, lest he seem wise in his own conceit.

Proverbs 26:11 (Tanakh)	Proverbs 26:11 (KJV)	Proverbs 26:11 (NET)
As a dog returneth to his vomit, so a fool returneth to his folly.	As a dog returneth to his vomit, so a fool returneth to his folly.	Like a dog that returns to its vomit, so a fool repeats his folly.

Proverbs 26:11 (Septuagint BLB)	Proverbs 26:11 (Septuagint Elpenor)
ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον καὶ μισητὸς γένηται οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν	ὥσπερ κύων ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον καὶ μισητὸς γένηται, οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν
Proverbs 26:11 (NETS)	Proverbs 26:11 (English Elpenor)
Like a dog, when he returns to his vomit, also becomes the more hated, so is a fool, when by his own wickedness, he returns to his own sin.	As when a dog goes to his own vomit, and becomes abominable, so is fool who returns in his wickedness to his own sin.

Proverbs 26:3 (Tanakh)	Proverbs 26:3 (KJV)	Proverbs 26:3 (NET)
A whip for the horse, a bridle for the ass, and a rod for the fool’s back.	A whip for the horse, a bridle for the ass, and a rod for the fool’s back.	A whip for the horse and a bridle for the donkey, and a rod for the backs of fools!

Proverbs 26:3 (Septuagint BLB)	Proverbs 26:3 (Septuagint Elpenor)
ὥσπερ μάστιξ ἵππῳ καὶ κέντρον ὄνῳ οὕτως ῥάβδος ἔθνει παρανόμῳ	ὥσπερ μάστιξ ἵππῳ καὶ κέντρον ὄνῳ, οὕτως ῥάβδος ἔθνει παρανόμῳ
Proverbs 26:3 (NETS)	Proverbs 26:3 (English Elpenor)
Like a whip for a horse and a goad for a donkey, so is the rod for a lawless nation.	As a whip for a horse, and a goad for an ass, so [is] a rod for a simple nation.

Luke 24:18, 19 (NET)	Luke 24:18, 19 (KJV)
Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?”	And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

Luke 24:18 (NET Parallel Greek)	Luke 24:18 (Stephanus Textus Receptus)	Luke 24:18 (Byzantine Majority Text)
ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεοπᾶς εἶπεν πρὸς αὐτόν· σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις	αποκριθεις δε ο εις ω ονομα κλεοπας ειπεν προς αυτον συ μονος παροικεις εν ιερουσαλημ και ουκ εγνως τα γενομενα εν αυτη εν ταις ημεραις ταυταις	αποκριθεις δε ο εις ω ονομα κλεοπας ειπεν προς αυτον συ μονος παροικεις ιερουσαλημ και ουκ εγνως τα γενομενα εν αυτη εν ταις ημεραις ταυταις

He said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man who, with his powerful deeds and words, proved to be a prophet before God and all the people;

And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

Luke 24:19 (NET Parallel Greek)	Luke 24:19 (Stephanus Textus Receptus)	Luke 24:19 (Byzantine Majority Text)
καὶ εἶπεν αὐτοῖς· ποῖα; οἱ δὲ εἶπαν αὐτῷ· τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ	και ειπεν αυτοις ποια οι δε ειπον αυτω τα περι ιησου του ναζωραιου ος εγενετο ανηρ προφητης δυνατος εν εργω και λογω εναντιον του θεου και παντος του λαου	και ειπεν αυτοις ποια οι δε ειπον αυτω τα περι ιησου του ναζωραιου ος εγενετο ανηρ προφητης δυνατος εν εργω και λογω εναντιον του θεου και παντος του λαου

Luke 24:21, 22 (NET)	Luke 24:21, 22 (KJV)
But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened.	But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

Luke 24:21 (NET Parallel Greek)	Luke 24:21 (Stephanus Textus Receptus)	Luke 24:21 (Byzantine Majority Text)
ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφ᾿ οὗ ταῦτα ἐγένετο	ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε συν πασιν τουτοις τριτην ταυτην ημεραν αγει σημερον αφ ου ταυτα εγενετο	ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε συν πασιν τουτοις τριτην ταυτην ημεραν αγει σημερον αφ ου ταυτα εγενετο

Furthermore, some women of our group amazed us. They were at the tomb early this morning,

Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

Luke 24:22 (NET Parallel Greek)	Luke 24:22 (Stephanus Textus Receptus)	Luke 24:22 (Byzantine Majority Text)
ἀλλὰ καὶ γυναῖκες τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον	αλλα και γυναικες τινες εξ ημων εξεστησαν ημας γενομεναι ορθριαι επι το μνημειον	αλλα και γυναικες τινες εξ ημων εξεστησαν ημας γενομεναι ορθριαι επι το μνημειον

1 Peter 1:8 (NET)	1 Peter 1:8 (KJV)
You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy,	Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

1 Peter 1:8 (NET Parallel Greek)	1 Peter 1:8 (Stephanus Textus Receptus)	1 Peter 1:8 (Byzantine Majority Text)
ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ \|ἀγαλλιᾶσθε\| χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ	ον ουκ ειδοτες αγαπατε εις ον αρτι μη ορωντες πιστευοντες δε αγαλλιασθε χαρα ανεκλαλητω και δεδοξασμενη	ον ουκ ειδοτες αγαπατε εις ον αρτι μη ορωντες πιστευοντες δε αγαλλιασθε χαρα ανεκλαλητω και δεδοξασμενη

1 Peter 1:11 (NET)	1 Peter 1:11 (KJV)
They probed into what person or time the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ and his subsequent glory.	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.

1 Peter 1:11 (NET Parallel Greek)	1 Peter 1:11 (Stephanus Textus Receptus)	1 Peter 1:11 (Byzantine Majority Text)
ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας	ερευνωντες εις τινα η ποιον καιρον εδηλου το εν αυτοις πνευμα χριστου προμαρτυρομενον τα εις χριστον παθηματα και τας μετα ταυτα δοξας	ερευνωντες εις τινα η ποιον καιρον εδηλου το εν αυτοις πνευμα χριστου προμαρτυρομενον τα εις χριστον παθηματα και τας μετα ταυτα δοξας

Romans 14:3 (NET)	Romans 14:3 (KJV)
The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.	Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

Romans 14:3 (NET Parallel Greek)	Romans 14:3 (Stephanus Textus Receptus)	Romans 14:3 (Byzantine Majority Text)
ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο	ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο	ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο

Romans 14:14, 15 (NET)	Romans 14:14, 15 (KJV)
I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.	I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

Romans 14:14 (NET Parallel Greek)	Romans 14:14 (Stephanus Textus Receptus)	Romans 14:14 (Byzantine Majority Text)
οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι᾿ ἑαυτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν	οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι εαυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον	οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι αυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον

For if your brother or sister is distressed because of what you eat, you are no longer walking in love. Do not destroy by your food someone for whom Christ died.

But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

Romans 14:15 (NET Parallel Greek)	Romans 14:15 (Stephanus Textus Receptus)	Romans 14:15 (Byzantine Majority Text)
εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς· μὴ τῷ βρώματι σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν	ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν	ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν

Romans 14:18 (NET)	Romans 14:18 (KJV)
For the one who serves Christ in this way is pleasing to God and approved by people.	For he that in these things serveth Christ is acceptable to God, and approved of men.

Romans 14:18 (NET Parallel Greek)	Romans 14:18 (Stephanus Textus Receptus)	Romans 14:18 (Byzantine Majority Text)
ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ θεῷ καὶ δόκιμος τοῖς ἀνθρώποις	ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις	ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις

Romans 14:21, 22 (NET)	Romans 14:21, 22 (KJV)
It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.	It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

Romans 14:21 (NET Parallel Greek)	Romans 14:21 (Stephanus Textus Receptus)	Romans 14:21 (Byzantine Majority Text)
καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει	καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει	καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει

The faith you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

Romans 14:22 (NET Parallel Greek)	Romans 14:22 (Stephanus Textus Receptus)	Romans 14:22 (Byzantine Majority Text)
σὺ πίστιν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει	συ πιστιν εχεις κατα σαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει	συ πιστιν εχεις κατα σεαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει

Christ-Centered Preaching, Chapter 4, Part 1

¹ The Greek word translated you may have was ἔχητε, an active form of ἔχω in the present tense and subjunctive mood. The Greek word translated that was the conjunction ἵνα. In other words, ἔχητε is a subjunctive verb in a purpose or result clause here and means: “in me you have peace because of these things I have said to you.”

² John 16:33 (ESV)

³ 1 Corinthians 10:4b (ESV)

⁴ 1 Peter 1:13 (ESV)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο (KJV: the) preceding one here. The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had ὀνόματι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω ονομα (KJV: whose name).

⁷ The Stephanus Textus Receptus had εν (KJV: in) preceding Jerusalem. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

⁹ The NET parallel Greek text and NA²⁸ had ἀλλά γε καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αλλα γε (KJV: and beside).

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had σημερον (KJV: to day) here. The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had ὀρθριναὶ, a form of ὀρθρινός here, where the Stephanus Textus Receptus and Byzantine Majority Text had ορθριαι (KJV: early), a form of ὄρθριος.

¹² Luke 13:14b (ESV) Table

¹³ The Greek word translated you may have was ἔχητε, a form of ἔχω in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.” The whole clause is ἵνα ζωὴν ἔχητε (ESV: that you may have life). The conjunction ἵνα designates this as a purpose or result clause. The subjunctive mood “is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses.” In other words, the “objective factors or circumstances” that make the action of the verb ἔχητε “happen” are explicitly stated: ἐλθεῖν πρός με (ESV: to come to me). “[I]f the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” In other words, “If you come to me, then you will have life” is implicit in this statement.

¹⁴ John 5:39, 40 (ESV)

¹⁵ 2 Corinthians 3:6b (ESV) Table

¹⁶ For a comparison of the Greek of this quotation to that of the Septuagint see: Christianity, Part 3.

¹⁷ The NET parallel Greek text and NA²⁸ had ἰδόντες, a participle of εἴδω in the 2^nd aorist tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδοτες (KJV: having…seen) in the perfect tense.

¹⁸ The NET parallel Greek text and NA²⁸ had ἐραυνῶντες, a participle of ἐρευνάω here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερευνωντες (KJV: Searching). These seem to be alternate spellings of the same part of speech.

¹⁹ John 17:3b (ESV)

²⁰ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

²¹ Deuteronomy 6:4 (ESV) Table

²² Proverbs 15:1a (English Elpenor)

²³ 1 Corinthians 4:21 (ESV) Table

²⁴ 1 Peter 2:15 (ESV)

²⁵ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και.

²⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἑαυτοῦ here, where the Byzantine Majority Text had αυτου.

²⁷ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).

²⁸ The NET parallel Greek text and NA²⁸ had the singular pronoun τούτῳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural τουτοις (KJV: these things).

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had η σκανδαλιζεται η ασθενει (KJV: or is offended, or is made weak) here. The NET parallel Greek text and NA²⁸ did not.

³⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had σεαυτὸν here, where the Stephanus Textus Receptus had the contracted form σαυτον (KJV: thyself).

Christ-Centered Preaching, Chapter 2

Posted on June 26, 2024 by admin

These are my notes from a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Questions for Review and Discussion

How many things is a sermon about? Why?

Unity

Sermons of any significant length contain theological concepts, illustrative materials, and corroborative facts. These many components, however, do not imply that a sermon is about many things. Each feature of a well-wrought message reflects, refines, or develops one major idea. This major idea, or theme, glues the message together and makes the feature’s stick in a listener’s mind. All the features of a sermon should support the concept that unifies the whole.

Key Concepts: How many things is a sermon about? One! p. 24

Preaching without the discipline of unity typically results in a preacher roaming from one stray thought to another…We…need unity to funnel the infinite exegetical possibilities into a manageable message…The depth of the Word provides us with inspiration for a lifetime of sermons, even as it challenges us to find a means to keep our listeners and ourselves from drowning in its intricacies. Unity may seem binding at first, but it actually frees preachers from the labyrinth of limitless linguistic and explanatory possibilities. The priorities of unity allow preachers to consider prayerfully and in good conscience what not to say as well as what to say.

The Reasons for Unity: Speakers Need Focus p. 24

Frankly, “drowning in [the] intricacies” of God’s Word and wandering “the labyrinth of limitless linguistic and explanatory possibilities” with Him sounds like the good life to me.

Sermons are for listeners, not readers. The degree of detail and analysis acceptable for an essay or a novel cannot be handled in an aural environment by listeners who cannot turn back a page, reread a paragraph, slow down, or ask the speaker to pause while they catch up.¹

All good communication requires a theme. If a preacher does not provide a unifying concept for a message, listeners will.

Listeners more readily grasp ideas that have been formed and pulled together…Since even Paul prayed that he would speak “as he should” (Col. 4:4), we are not wrong to consider how we form our words or to learn from those who can teach us how to do this well (cf. v. 6).

Continue steadfastly in prayer, being watchful in it with thanksgiving. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—that I may make it clear, which is how I ought (δεῖ) to speak.

Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought (δεῖ) to answer each person. (Colossians 4:2-6 ESV)

The Reasons for Unity: Listeners Need Focus p. 25

As we have already discovered, in expository preaching the meaning of a passage provides the message of a sermon. This means that the unifying concept of a sermon should come from the text itself. Haddon Robinson suggests that preachers determine the “big idea” of a message by first asking, “What is the author [of the passage] talking about?” and then “What is he saying about what he is talking about?”²

The Nature of Unity p. 25

In expository preaching, unity occurs when a preacher demonstrates that the elements of a passage support a single major idea, which serves as the theme of the sermon. We want this theme to be the Bible’s theme.

We must capture the theme, purpose, or focus of a biblical writer and organize the sermon’s features to develop or support that central idea in order for God’s truth to rule our efforts. Our commitment to the abiding truth and power of Scripture means that we need to say what the Bible says…Although many ideas and features comprise a sermon, they should all contribute to one theme. A sermon is about one thing.

The Nature of Unity p. 26

I. Read and digest the passage to determine

A. The main idea the writer communicates through the text’s nature, details, and features (i.e., discern what central concept the aspects of the text support or develop),⁴ or

B. an idea that is supported by sufficient material in the text and can be developed into the main subject of a message.

II. Melt down this idea into one concise statement.

The Process of Unity pp. 25, 26

What is the Fallen Condition Focus (FCF) of a sermon?

Purpose: Key Concept: The Fallen Condition Focus reveals a text’s and a sermon’s purpose.

We do not fully understand a biblical passage until we have also determined why the Holy Spirit included it in Scripture. Knowing a text’s purpose is essential to really understanding it. We kid ourselves if we say we understand what a text means without being able to identify or communicate its significance.

Purpose: Considering the Fallen Condition Focus p. 28

Obvious as it may seem that we should know the purpose for a text before we preach it, a purely academic approach to Scripture can trip us down other paths. The compulsion to display our knowledge (i.e., idolatry of needing to be thought intelligent) can cause us to preach on a doctrinal topic or an exegetical insight without considering the spiritual burden of the text for real people in the daily struggles of life. In doing so, preachers relieve themselves of having to deal with the messiness and pain of human existence. The greater intellectual and spiritual task is to discern the human concern that caused the Holy Spirit to inspire this aspect of Scripture so that God would be properly glorified by his people.

Purpose: Considering the Fallen Condition Focus p. 29

So, if my text in 2024 is Exodus 20, do I try to imagine why the Holy Spirit placed this text here for recently freed Egyptian slaves (mostly descended from Abraham, Isaac and Jacob) in about the 15^th century BC? Or do I incorporate what Scripture says about Exodus 20 for people in 2024?

Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life [Table].

Now if the ministry of death (ἡ διακονία τοῦ θανάτου), carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end [Table], will not the ministry of the Spirit (ἡ διακονία τοῦ πνεύματος) have even more glory? For if there was glory in the ministry of condemnation (|τῇ| διακονίᾳ τῆς κατακρίσεως), the ministry of righteousness (ἡ διακονία τῆς δικαιοσύνης) must far exceed it in glory. Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it [Table]. For if what was being brought to an end came with glory, much more will what is permanent have glory.

Since we have such a hope, we are very bold, not like Moses,¹ who would put a veil over his² face so that the Israelites might not gaze at the outcome of what was being brought to an end. But³ their minds were hardened. For to this day,⁴ when they read the old covenant, that same veil remains unlifted, because⁵ only through Christ is it taken away. Yes, to this day whenever Moses⁶ is read⁷ a veil lies over their hearts. But when⁸ one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there⁹ is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:4-18 ESV)

Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through¹⁰ promise.¹¹ Now this may be interpreted allegorically: these women are two¹² covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now¹³ Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for¹⁴ she is in slavery with her children. But the Jerusalem above is free, and she is our mother. (Galatians 4:21-26 ESV)

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him,¹⁵ “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?”

Jesus answered them, “Truly, truly, I say to you, everyone who practices (ὁ ποιῶν) sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. (John 8:31-36 ESV)

In other words, does Exodus 20 recount the inauguration of the Lord’s ministry of death and condemnation to demonstrate in and through Israel the depth of our slavery to sin, and to highlight the contrast of that to Christ’s ministry of the Spirit and of righteousness? Or does this preaching technique limit such discussion to 2 Corinthians 3, Galatians 4 or John 8, and, whether inadvertently or deliberately, degrade these passages from truth to sayings that are potentially meaningful in severely limited literary contexts?

We do not have to guess whether there is a purpose for a particular text. The Bible assures us that every passage has a purpose, and it clearly tells us the basic nature of this purpose. The apostle Paul writes, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Tim. 3:16-17 ESV). God intends for his Word to “complete” us so that we are equipped for his work in and through us.⁷ This is the purpose of every portion of his Word (i.e., “all Scripture”).

Purpose: Considering the Fallen Condition Focus p. 29

But as for you, continue in what you have learned and have firmly believed, knowing from whom¹⁶ you learned it and how from childhood you have been acquainted with the sacred (ἱερὰ, a form of ἱερός) writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness [Table], that the man of God may be complete (ἄρτιος), equipped for every good work.

I charge you¹⁷ in the presence of God and¹⁸ of Christ Jesus, who is to judge the living and the dead, and¹⁹ by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions (τὰς ἰδίας ἐπιθυμίας),²⁰ and will turn away from listening to the truth (τῆς ἀληθείας) and wander off into myths (τοὺς μύθους). As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. (2 Timothy 3:14-4:5 ESV)

The corrupted state of our world and our being cries out for God’s aid. He responds with the truths of Scripture that give us hope through facets of his grace that bear on aspects of our fallen condition revealed in every portion of his Word. No text was written merely for those in the past. No text was written merely for information. God intends for each passage to give us the “endurance” and the “encouragement” we need today (cf. 1 Cor. 10:13).

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea [Table], and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness.

Now these things took place as examples for us, that we might not desire evil as they did. Do not be idolaters as some of them were; as²¹ it is written, “The people sat down to eat and drink²² and rose up to play.” We must not indulge in sexual immorality (πορνεύωμεν, a form of πορνεύω) as some of them did (ἐπόρνευσαν, another form of πορνεύω), and twenty-three²³ thousand fell in²⁴ a single day. We must not put Christ to the test, as some of them did and were destroyed by serpents [Table], nor grumble, as²⁵ some of them did and were destroyed by the Destroyer. Now²⁶ these things happened²⁷ to them as an example,²⁸ but they were written down for our instruction, on whom the end of the ages has come.²⁹ Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it [Table].

Therefore, my beloved, flee from idolatry.³⁰ (1 Corinthians 10:1-14 ESV)

Preaching that is true to these purposes (1) focuses on the fallen condition that necessitated the writing of the passage and (2) uses the text features to explain how the Holy Spirit addresses that concern then and now. The Fallen Condition Focus (FCF) is the mutual human condition that contemporary persons share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him.

An FCF not only provides the human context needed for a passage’s explanation but also indicates that biblical solutions must be divine and not merely human…

Rescue from our fallen condition requires [God’s] power and provision. Sermons focused on human fix-its or merely demanding behavior change actually make the work of God superfluous, implying our spiritual rescue rests on our performance…The acknowledgment that undergirds the text’s full explanation and purpose automatically requires the preacher to acknowledge the bankruptcy of a mere human solution and to proclaim the necessity of divine provision.

Purpose: Considering the Fallen Condition Focus p. 30

Ultimately, what is a sermon about?

…there may be more than one way to state the purpose for a text since the biblical writer had various mechanisms for stating or implying the purpose. There may also be a variety of purposes within a specific text. Still, a sermon’s unity requires a preacher to be selective and ordinarily to concentrate on a Scripture passage’s main purpose. An FCF determines an appropriate subject of a message by revealing the Holy Spirit’s purposes(s) in inspiring a passage. We preach in harmony with this purpose by saying how the text indicates people are to respond biblically to the FCF as it is experienced in our lives—identifying the gracious means that God provides for us to deal with the brokenness in or about us that deprives us of the full experience and expression of his glory.

Purpose: Considering the Fallen Condition Focus p. 31

There is more than one proper way of wording a passage’s FCF for statement in a sermon. This is why preachers can preach remarkably different sermons on the same passage that are faithful to the text. A preacher must be able to demonstrate that the text addresses the FCF as it is formulated for this particular sermon, not that this sermon’s phrasing of the FCF is the only way of reflecting on this text. The truth of the text does not vary, but the significance of that truth can vary greatly and be stated in many different ways that are appropriate for differing situations.

Since the FCF can vary greatly from text to text and from sermon to sermon preached on the same text, a preacher needs to make sure the purpose of a sermon remains evident in the passage.

Purpose: Determining the Fallen Condition Focus p. 33

What are three steps for determining an FCF of a sermon?

An FCF will remain faithful to a text and identify powerful purposes in a sermon if a preacher uses these successive questions to develop the FCF:

What does the text say?

What spiritual concern(s) did the text address (in its context)?

What spiritual concerns do listeners share in common with those to (or about) whom the text was written?

By identifying listener’s mutual condition with the biblical writer, subject, and/or audience, we determine why the text was written, not just for biblical times, but also for our time.¹³

Purpose: Determining the Fallen Condition Focus p. 33

What are indications that a message is a “pre-sermon”?

Application

Key Concept: Without the “So what?” we preach to a “Who cares?”

The Bible’s instruction and pattern indicate the importance of application in preaching…Paul told Titus, “You…must teach what is appropriate to sound doctrine” (Titus 2:1)…

But as for you, teach what accords (πρέπει, a form of πρέπω) with sound doctrine. (Titus 2:1 ESV)

In the next sentence, the apostle begins to unfold what preachers should teach that is “appropriate to sound doctrine”:

Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in obedience.

Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

Similarly, encourage the young men to be self-controlled.

Titus 2:2-6

Older men (Πρεσβύτας, a form of πρεσβύτης) are to be sober-minded, dignified, self-controlled (σώφρονας, a form of σώφρων), sound in faith, in love, and in steadfastness. Older women (Πρεσβύτιδας, a form of πρεσβῦτις) likewise are to be reverent (ἱεροπρεπεῖς, a form of ἱεροπρεπής) in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train (ἵνα σωφρονίζωσιν, a form of σωφρονίζω)³¹ the young women to love their husbands and children, to be self-controlled (σώφρονας, a form of σώφρων), pure, working at home,³² kind, and submissive to their own husbands, that the word of God may not be reviled. Likewise, urge the younger men to be self-controlled (σωφρονεῖν, a form of σωφρονέω). (Titus 2:2-6 ESV)

Application: The Need for Application pp. 34, 35

…by identifying the “burden” of the sermon early in the message, the thrust of the message is relieving that burden. By contrast, if mere doctrinal discussion predominates early phases of the message—delaying a list of applications until the later stages—the message seems to end with a burden. This week we just seem to have another list of things to do or worry about.

Purpose: Determining the Fallen Condition Focus pp. 32, 33

The scribes and the Pharisees sit on Moses’ seat, so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger [Table]. (Matthew 23:2-4 ESV)

When preachers perceive the task (and beauty) of the sermon as taking truth to struggle (i.e., the FCF), the tenor of the message changes. The sermon provides the hope for which the text was designed, and for which God’s people long. Even the applications woven through the message—though they address sin, selfishness, rebellion, addiction, or idolatry—are still oriented toward relief from this burden on life and soul.

Purpose: Determining the Fallen Condition Focus p. 33

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls [Table]. For my yoke is easy, and my burden is light. (Matthew 11:28-30 ESV)

A grammar lesson is not a sermon. A sermon is not a textual commentary, a systematic discourse, or a history lecture. Mere lectures are pre-sermons because they dispense information about a text without relevant application from the text that helps listeners understand their obligations to Christ and his ministry to them.¹⁸

A message remains a pre-sermon until a preacher organizes its ideas and the text’s features to apply to a single, major FCF. We might represent the concept this way:

textual information (pre-sermon material)  addressing a textually rooted FCF + relevant textual application = sermon

Application: The Consequence of Nonapplication pp. 36, 37

We are not simply ministers of information, we are ministers of transformation. Christ intends to restore his people with his Word and is not greatly served by preachers who do not discern the transformation Scripture requires or communicate the means it offers.

Application: The Consequence of Nonapplication p. 38

While I am often delighted by my Pastor’s ability to scratch out an oblique reference to God’s grace from a passage of Scripture where I may not have noticed it before, I’ll always fall back on the Scriptures where his grace is stated explicitly because those are the Scriptures the Holy Spirit brings to mind as I need them in and out of season.

Exercises

What are possible unifying themes for each of the following groups of main points?

A well-constructed message may have three points (or more, or less), but it is not about three things. A sermon whose main points allege that (1) God is loving, (2) God is just, and (3) God is sovereign is not ready to be preached until the preacher determines that the sermon’s actual subject is not these three different things but rather “the nature of God.” The single idea will contain the others and, by illuminating their purpose, will deepen their impact.

The Goal of Unity p. 28

Parents are the first image of God or idol children perceive and seek to commune with: (1) Parents should discipline, (2) Parents should sacrifice, (3) Parents should love.

For God has consigned all to disobedience, that he may have mercy on all (Romans 11:32 ESV):(1) Sin always contradicts God’s will, (2) Sin sometimes veils God’s will, (3) Sin never thwarts Gods will.

List five specific sins that might be the FCF of a sermon. List five specific “non-sins” that might be the FCF of a sermon.

“You shall not murder [Table].

“You shall not commit adultery [Table].

“You shall not steal [Table].

“You shall not bear false witness against your neighbor [Table].

“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s” [Table]. (Exodus 20:13-17 ESV)

The second may be a trick question: There are none. What follows are some experiences of hardship that I’m reasonably convinced are not the direct result of the sinfulness of the one experiencing them.

…you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ [Table]. (1 Peter 1:6b, 7 ESV)

For his sake I have suffered the loss of all things…[Table] (Philippians 3:8b ESV)

Five times I received at the hands of the Jews the forty³³ lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in³⁴ toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure on me³⁵ of my anxiety for all the churches. (2 Corinthians 11:24-28 ESV)

According to a note (4) in the NET, Paul quoted from Exodus 32:6. A table comparing the Greek of Paul’s quotation in 1 Corinthians 10:7b to that of Exodus 32:6 in the Septuagint follows.

1 Corinthians 10:7b (NET Parallel Greek)	Exodus 32:6b (Septuagint BLB) Table	Exodus 32:6b (Septuagint Elpenor)
ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν καὶ ἀνέστησαν παίζειν	ἐκάθισεν ὁ λαὸς φαγεῗν καὶ πιεῗν καὶ ἀνέστησαν παίζειν	ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν
1 Corinthians 10:7b (NET)	Exodus 32:6b (NETS)	Exodus 32:6b (English Elpenor)
The people sat down to eat and drink and rose up to play.	the people sat down to eat and drink, and they arose to play.	the people sat down to eat and drink, and rose up to play.

Tables comparing 2 Corinthians 3:13-17; Galatians 4:23-25; John 8:33; 2 Timothy 3:14; 4:1; 4:3; 1 Corinthians 10:7, 8; 10:10, 11; 10:14; Titus 2:5; 2 Corinthians 11:24 and 11:27, 28 in the KJV and NET follow.

2 Corinthians 3:13-17 (NET)	2 Corinthians 3:13-17 (KJV)
and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective.	And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:

2 Corinthians 3:13 (NET Parallel Greek)	2 Corinthians 3:13 (Stephanus Textus Receptus)	2 Corinthians 3:13 (Byzantine Majority Text)
καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου	και ου καθαπερ μωσης ετιθει καλυμμα επι το προσωπον εαυτου προς το μη ατενισαι τους υιους ισραηλ εις το τελος του καταργουμενου	και ου καθαπερ μωυσης ετιθει καλυμμα επι το προσωπον εαυτου προς το μη ατενισαι τους υιους ισραηλ εις το τελος του καταργουμενου

But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away.

But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

2 Corinthians 3:14 (NET Parallel Greek)	2 Corinthians 3:14 (Stephanus Textus Receptus)	2 Corinthians 3:14 (Byzantine Majority Text)
ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται	αλλ επωρωθη τα νοηματα αυτων αχρι γαρ της σημερον το αυτο καλυμμα επι τη αναγνωσει της παλαιας διαθηκης μενει μη ανακαλυπτομενον ο τι εν χριστω καταργειται	αλλ επωρωθη τα νοηματα αυτων αχρι γαρ της σημερον το αυτο καλυμμα επι τη αναγνωσει της παλαιας διαθηκης μενει μη ανακαλυπτομενον ο τι εν χριστω καταργειται

But until this very day whenever Moses is read, a veil lies over their minds,

But even unto this day, when Moses is read, the vail is upon their heart.

2 Corinthians 3:15 (NET Parallel Greek)	2 Corinthians 3:15 (Stephanus Textus Receptus)	2 Corinthians 3:15 (Byzantine Majority Text)
ἀλλ᾿ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται	αλλ εως σημερον ηνικα αναγινωσκεται μωσης καλυμμα επι την καρδιαν αυτων κειται	αλλ εως σημερον ηνικα αναγινωσκεται μωυσης καλυμμα επι την καρδιαν αυτων κειται

but when one turns to the Lord, the veil is removed.

Nevertheless when it shall turn to the Lord, the vail shall be taken away.

2 Corinthians 3:16 (NET Parallel Greek)	2 Corinthians 3:16 (Stephanus Textus Receptus)	2 Corinthians 3:16 (Byzantine Majority Text)
ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα	ηνικα δ αν επιστρεψη προς κυριον περιαιρειται το καλυμμα	ηνικα δ αν επιστρεψη προς κυριον περιαιρειται το καλυμμα

Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.

Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

2 Corinthians 3:17 (NET Parallel Greek)	2 Corinthians 3:17 (Stephanus Textus Receptus)	2 Corinthians 3:17 (Byzantine Majority Text)
ὁ δὲ κύριος τὸ πνεῦμα ἐστιν· οὗ δὲ τὸ πνεῦμα κυρίου, ἐλευθερία	ο δε κυριος το πνευμα εστιν ου δε το πνευμα κυριου εκει ελευθερια	ο δε κυριος το πνευμα εστιν ου δε το πνευμα κυριου εκει ελευθερια

Galatians 4:23-25 (NET)	Galatians 4:23-25 (KJV)
But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise.	But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

Galatians 4:23 (NET Parallel Greek)	Galatians 4:23 (Stephanus Textus Receptus)	Galatians 4:23 (Byzantine Majority Text)
ἀλλ᾿ ὁ \|μὲν\| ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας δι᾿ ἐπαγγελίας	αλλ ο μεν εκ της παιδισκης κατα σαρκα γεγεννηται ο δε εκ της ελευθερας δια της επαγγελιας	αλλ ο μεν εκ της παιδισκης κατα σαρκα γεγεννηται ο δε εκ της ελευθερας δια της επαγγελιας

These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

Galatians 4:24 (NET Parallel Greek)	Galatians 4:24 (Stephanus Textus Receptus)	Galatians 4:24 (Byzantine Majority Text)
ἅτινα ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινᾶ εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἁγάρ	ατινα εστιν αλληγορουμενα αυται γαρ εισιν αι δυο διαθηκαι μια μεν απο ορους σινα εις δουλειαν γεννωσα ητις εστιν αγαρ	ατινα εστιν αλληγορουμενα αυται γαρ εισιν δυο διαθηκαι μια μεν απο ορους σινα εις δουλειαν γεννωσα ητις εστιν αγαρ

Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.

For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

Galatians 4:25 (NET Parallel Greek)	Galatians 4:25 (Stephanus Textus Receptus)	Galatians 4:25 (Byzantine Majority Text)
τὸ δὲ Ἁγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ· συστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς	το γαρ αγαρ σινα ορος εστιν εν τη αραβια συστοιχει δε τη νυν ιερουσαλημ δουλευει δε μετα των τεκνων αυτης	το γαρ αγαρ σινα ορος εστιν εν τη αραβια συστοιχει δε τη νυν ιερουσαλημ δουλευει δε μετα των τεκνων αυτης

John 8:33 (NET)	John 8:33 (KJV)
“We are descendants of Abraham,” they replied, “and have never been anyone’s slaves! How can you say, ‘You will become free’?”	They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

John 8:33 (NET Parallel Greek)	John 8:33 (Stephanus Textus Receptus)	John 8:33 (Byzantine Majority Text)
ἀπεκρίθησαν πρὸς αὐτόν· σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι ἐλεύθεροι γενήσεσθε	απεκριθησαν αυτω σπερμα αβρααμ εσμεν και ουδενι δεδουλευκαμεν πωποτε πως συ λεγεις οτι ελευθεροι γενησεσθε	απεκριθησαν αυτω σπερμα αβρααμ εσμεν και ουδενι δεδουλευκαμεν πωποτε πως συ λεγεις οτι ελευθεροι γενησεσθε

2 Timothy 3:14 (NET)	2 Timothy 3:14 (KJV)
You, however, must continue in the things you have learned and are confident about. You know who taught you	But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

2 Timothy 3:14 (NET Parallel Greek)	2 Timothy 3:14 (Stephanus Textus Receptus)	2 Timothy 3:14 (Byzantine Majority Text)
Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες	συ δε μενε εν οις εμαθες και επιστωθης ειδως παρα τινος εμαθες	συ δε μενε εν οις εμαθες και επιστωθης ειδως παρα τινος εμαθες

2 Timothy 4:1 (NET)	2 Timothy 4:1 (KJV)
I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:	I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

2 Timothy 4:1 (NET Parallel Greek)	2 Timothy 4:1 (Stephanus Textus Receptus)	2 Timothy 4:1 (Byzantine Majority Text)
Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ	διαμαρτυρομαι ουν εγω ενωπιον του θεου και του κυριου ιησου χριστου του μελλοντος κρινειν ζωντας και νεκρους κατα την επιφανειαν αυτου και την βασιλειαν αυτου	διαμαρτυρομαι ουν εγω ενωπιον του θεου και του κυριου ιησου χριστου του μελλοντος κρινειν ζωντας και νεκρους κατα την επιφανειαν αυτου και την βασιλειαν αυτου

2 Timothy 4:3 (NET)	2 Timothy 4:3 (KJV)
For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves because they have an insatiable curiosity to hear new things.	For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

2 Timothy 4:3 (NET Parallel Greek)	2 Timothy 4:3 (Stephanus Textus Receptus)	2 Timothy 4:3 (Byzantine Majority Text)
Ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοὴν	εσται γαρ καιρος οτε της υγιαινουσης διδασκαλιας ουκ ανεξονται αλλα κατα τας επιθυμιας τας ιδιας εαυτοις επισωρευσουσιν διδασκαλους κνηθομενοι την ακοην	εσται γαρ καιρος οτε της υγιαινουσης διδασκαλιας ουκ ανεξονται αλλα κατα τας επιθυμιας τας ιδιας εαυτοις επισωρευσουσιν διδασκαλους κνηθομενοι την ακοην

1 Corinthians 10:7, 8 (NET)	1 Corinthians 10:7, 8 (KJV)
So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.”	Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

1 Corinthians 10:7 (NET Parallel Greek)	1 Corinthians 10:7 (Stephanus Textus Receptus)	1 Corinthians 10:7 (Byzantine Majority Text)
μηδὲ εἰδωλολάτραι γίνεσθε καθώς τινες αὐτῶν, ὥσπερ γέγραπται· ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν καὶ ἀνέστησαν παίζειν	μηδε ειδωλολατραι γινεσθε καθως τινες αυτων ως γεγραπται εκαθισεν ο λαος φαγειν και πιειν και ανεστησαν παιζειν	μηδε ειδωλολατραι γινεσθε καθως τινες αυτων ωσπερ γεγραπται εκαθισεν ο λαος φαγειν και πιειν και ανεστησαν παιζειν

And let us not be immoral, as some of them were, and 23,000 died in a single day.

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

1 Corinthians 10:8 (NET Parallel Greek)	1 Corinthians 10:8 (Stephanus Textus Receptus)	1 Corinthians 10:8 (Byzantine Majority Text)
μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες	μηδε πορνευωμεν καθως τινες αυτων επορνευσαν και επεσον εν μια ημερα εικοσιτρεις χιλιαδες	μηδε πορνευωμεν καθως τινες αυτων επορνευσαν και επεσον εν μια ημερα εικοσιτρεις χιλιαδες

1 Corinthians 10:10, 11 (NET)	1 Corinthians 10:10, 11 (KJV)
And do not complain, as some of them did, and were killed by the destroying angel.	Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

1 Corinthians 10:10 (NET Parallel Greek)	1 Corinthians 10:10 (Stephanus Textus Receptus)	1 Corinthians 10:10 (Byzantine Majority Text)
μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ	μηδε γογγυζετε καθως και τινες αυτων εγογγυσαν και απωλοντο υπο του ολοθρευτου	μηδε γογγυζετε καθως και τινες αυτων εγογγυσαν και απωλοντο υπο του ολοθρευτου

These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

1 Corinthians 10:11 (NET Parallel Greek)	1 Corinthians 10:11 (Stephanus Textus Receptus)	1 Corinthians 10:11 (Byzantine Majority Text)
ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν	ταυτα δε παντα τυποι συνεβαινον εκεινοις εγραφη δε προς νουθεσιαν ημων εις ους τα τελη των αιωνων κατηντησεν	ταυτα δε παντα τυποι συνεβαινον εκεινοις εγραφη δε προς νουθεσιαν ημων εις ους τα τελη των αιωνων κατηντησεν

1 Corinthians 10:14 (NET)	1 Corinthians 10:14 (KJV)
So then, my dear friends, flee from idolatry.	Wherefore, my dearly beloved, flee from idolatry.

1 Corinthians 10:14 (NET Parallel Greek)	1 Corinthians 10:14 (Stephanus Textus Receptus)	1 Corinthians 10:14 (Byzantine Majority Text)
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας	διοπερ αγαπητοι μου φευγετε απο της ειδωλολατρειας	διοπερ αγαπητοι μου φευγετε απο της ειδωλολατρειας

Titus 2:5 (NET)	Titus 2:5 (KJV)
to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.	To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Titus 2:5 (NET Parallel Greek)	Titus 2:5 (Stephanus Textus Receptus)	Titus 2:5 (Byzantine Majority Text)
σώφρονας ἁγνὰς οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται	σωφρονας αγνας οικουρους αγαθας υποτασσομενας τοις ιδιοις ανδρασιν ινα μη ο λογος του θεου βλασφημηται	σωφρονας αγνας οικουρους αγαθας υποτασσομενας τοις ιδιοις ανδρασιν ινα μη ο λογος του θεου βλασφημηται

2 Corinthians 11:24 (NET)	2 Corinthians 11:24 (KJV)
Five times I received from the Jews forty lashes less one.	Of the Jews five times received I forty stripes save one.

2 Corinthians 11:24 (NET Parallel Greek)	2 Corinthians 11:24 (Stephanus Textus Receptus)	2 Corinthians 11:24 (Byzantine Majority Text)
Υπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον	υπο ιουδαιων πεντακις τεσσαρακοντα παρα μιαν ελαβον	υπο ιουδαιων πεντακις τεσσαρακοντα παρα μιαν ελαβον

2 Corinthians 11:27, 28 (NET)	2 Corinthians 11:27, 28 (KJV)
in hard work and toil, through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing.	In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

2 Corinthians 11:27 (NET Parallel Greek)	2 Corinthians 11:27 (Stephanus Textus Receptus)	2 Corinthians 11:27 (Byzantine Majority Text)
κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι	εν κοπω και μοχθω εν αγρυπνιαις πολλακις εν λιμω και διψει εν νηστειαις πολλακις εν ψυχει και γυμνοτητι	εν κοπω και μοχθω εν αγρυπνιαις πολλακις εν λιμω και διψει εν νηστειαις πολλακις εν ψυχει και γυμνοτητι

Apart from other things, there is the daily pressure on me of my anxious concern for all the churches.

Beside those things that are without, that which cometh upon me daily, the care of all the churches.

2 Corinthians 11:28 (NET Parallel Greek)	2 Corinthians 11:28 (Stephanus Textus Receptus)	2 Corinthians 11:28 (Byzantine Majority Text)
χωρὶς τῶν παρεκτὸς ἡ ἐπίστασις μοι ἡ καθ᾿ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν	χωρις των παρεκτος η επισυστασις μου η καθ ημεραν η μεριμνα πασων των εκκλησιων	χωρις των παρεκτος η επισυστασις μου η καθ ημεραν η μεριμνα πασων των εκκλησιων

Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 5

Back to Matthew 8:23-34

¹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

² The NET parallel Greek text and NA²⁸ had αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτου.

³ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

⁴ The NET parallel Greek text and NA²⁸ had σήμερον ἡμέρας here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply σημερον.

⁵ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο τι (KJV: which).

⁶ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

⁷ The NET parallel Greek text and NA²⁸ had ἀναγινώσκηται, a form of ἀναγινώσκω in the subjunctive mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναγινωσκεται in the indicative mood.

⁸ The NET parallel Greek text and NA²⁸ had δὲ ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δ αν (KJV: Nevertheless…it).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had εκει here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had δι᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δια (KJV: by).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding promise. The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had the article αι (KJV: the) preceding two. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹³ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

¹⁴ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: and).

¹⁵ The NET parallel Greek text and NA²⁸ had πρὸς αὐτόν here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply αυτω.

¹⁶ The NET parallel Greek text and NA²⁸ had the plural pronoun τίνων here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular τινος.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ουν εγω (KJV: I…therefore) here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα (KJV: by).

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had τας επιθυμιας τας ιδιας (KJV: their own lusts) here, where the NET parallel Greek text and NA²⁸ had τὰς ἰδίας ἐπιθυμίας.

²¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὥσπερ here, where the Stephanus Textus Receptus had ως.

²² The NET parallel Greek text and NA²⁸ had πεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιειν. These seem to be alternate spellings of the same part of speech.

²³ The NET parallel Greek text and NA²⁸ had εἴκοσι τρεῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εικοσιτρεις.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The NET parallel Greek text and NA²⁸ had καθάπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθως και (KJV: as…also).

²⁶ The Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all) here. The NET parallel Greek text and NA²⁸ did not.

²⁷ The NET parallel Greek text and NA²⁸ had the singular verb συνέβαινεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural συνεβαινον.

²⁸ The NET parallel Greek text and NA²⁸ had τυπικῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had τυποι (KJV: for ensamples).

²⁹ The NET parallel Greek text and NA²⁸ had κατήντηκεν, a form of καταντάω in the perfect tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηντησεν (KJV: are come) in the aorist tense.

³⁰ The NET parallel Greek text and NA²⁸ had εἰδωλολατρίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλολατρειας. These appear to be alternate spellings of the same part of speech.

³¹ The Greek word σωφρονίζωσιν, a form of σωφρονίζω is in the subjunctive mood in a purpose or result clause: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

³² The NET parallel Greek text and NA²⁸ had οἰκουργοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had οικουρους (KJV: keepers at home). These appear to be alternate spellings of the same part of speech.

³³ The NET parallel Greek text and NA²⁸ had τεσσεράκοντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεσσαρακοντα.

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

³⁵ The NET parallel Greek text and NA²⁸ had μοι in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου in the genitive case.

Christ-Centered Preaching, Chapter 1

Posted on June 20, 2024 by admin

What follows are my notes from a course I’m taking through my church. I’m spending enough time on it that it may take all summer. I want to post here because there are Scripture tables I don’t yet have anywhere else. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Questions for Review and Discussion

Why are expository preachers committed to making the meaning of the passage the message of the sermon?

Thus, it is not merely prosaic to insist that a faithful preacher should serve the text.³ Since the Word is the mediate presence of Christ, service is due. Paul rightly instructs the young pastor Timothy to be a workman “who correctly handles the word of truth” (2 Tim. 2:15) because the Word of God is “living and active” (Heb. 4:12).
Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15 ESV)
Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart [Table]. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Hebrews 4:11-13 ESV)

Scriptural truth is not a passive object for examination and presentation. The Word examines us. “It judges the thoughts and attitudes of the heart” (Heb. 4:12). Christ remains active in his Word, performing divine tasks that one presenting the word has no right or ability personally to assume. Preaching is a redemptive act in which Christ himself ministers to his people, by his Spirit opening and transforming their hearts with the truth that same Spirit inspired in the pages of Scripture.⁴

The Power of the Word Manifested in Christ, p. 6

The fact that the power for spiritual change resides in God’s Word advocates the cause of expository preaching. Expository preaching presents and applies the truths of a biblical passage…⁵

Biblical exposition binds the preacher and the people to the only source of true spiritual change. Because hearts are transformed when people are confronted with the Word of God, expository preachers are committed to saying what God says.⁶ The expository preacher opens the Bible before God’s people and dares to say, “I will explain to you what this passage means.” The words are not meant to convey one’s own authority but rather humbly to confess that the preacher has no better word than God’s Word. Thus the preacher’s mission and calling is to explain to God’s people what the Bible means.

The most dependable way to explain what the Bible means is to select a biblical text prayerfully, divide it according to its significant thoughts and features, and then explain the nature and implications of each. Explaining the text according to the intent of the author also requires that we not skip portions of the passage or neglect features of its context that must be understood in order for the principles the passage is teaching to be grasped.

The Power of the Word Applied in Preaching: Expository Preaching Presents the Power of the Word, p. 8

“Principles definition” in Bing

principles (plural noun)
1. a fundamental truth or proposition that serves as the foundation for a system of belief or behavior or for a chain of reasoning:
“the basic principles of Christianity”
(principles)
a rule or belief governing one’s personal behavior:
“struggling to be true to their own principles” · “she resigned over a matter of principle”
morally correct behavior and attitudes:
“a man of principle”

Scripture obligates preachers to make sure others understand what God says…

Only preachers committed to proclaiming what God says have the Bible’s imprimatur on their preaching. Thus expository preaching endeavors to discover and convey the precise meaning of the Word. Scripture determines what expositors preach because they unfold what it says. The meaning of the passage is the message of the sermon. The text governs the preacher.

The Power of the Word Applied in Preaching: Expository Preaching Presents the Authority of the Word, p. 10

Who are what alone has the power to change hearts eternally?

Honest evaluation inevitably causes us to conclude that we do not have sufficient eloquence, wisdom, or character to be capable of turning others from spiritual death to eternal life.

The Nobility of Preaching, p. 4

Ultimately, preaching accomplishes its spiritual purposes not because of the skills or the wisdom of a preacher but because of the power of the Scripture proclaimed (1 Cor. 2:4-5).

And I¹ was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom,² but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God. (1 Corinthians 2:3-5 ESV)

Preachers minister with greatest zeal, confidence, and freedom when they realize that God has taken from their backs the monkey of spiritual manipulation. God is not relying on the sufficiency of our craft or character to accomplish his purposes (2 Cor. 3:5).

Not that we are sufficient (ἱκανοί, a form of ἱκανός) in ourselves to claim anything as coming from us, but our sufficiency (ἱκανότης) is from God, who has made us sufficient (ἱκάνωσεν, a form of ἱκανόω) to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life [Table]. (2 Corinthians 3:5, 6 ESV)

God certainly can use eloquence and desires lives befitting the sanctity of our subject matter, but his Spirit uses the Word itself to fulfill his saving and sanctifying purposes. The human efforts of the greatest preachers are still too weak and sin-tainted to be responsible for others’ eternal destinies. The efficacy of the truths in God’s message, rather than any virtue in the messenger transforms hearts.

The Power in the Word, p. 4

Scripture’s portrayal of its own potency challenges us always to remember that the Word preached, rather than the preaching of the Word, accomplishes heaven’s purposes. Preaching that is true to Scripture converts, convicts, and eternally changes the souls of men and women because God’s Word is the instrument of divine compulsion…

The Power of God Inherent in the Word, p. 5

The gospel’s force lies beyond the power of the preacher. Paul preaches without shame in his delivery skills because he trusts that the Spirit of God will use the Word the apostle proclaims to shatter the hardness of the human heart in ways no stage technique or philosophical construct can rival.

The Power of the Word Manifested in Christ, p. 6

…preaching endures and the gospel spreads because the Holy Spirit uses puny human efforts as the conduit for the force of his own Word. By the blessing of God’s Spirit, the Word yet transforms (i.e., causes our hearts to love God and our wills to seek his will).

The Power of the Word Manifested in Christ, pp. 6, 7

Credit, honor, and glory for preaching’s effects belong to Christ alone because his Word alone saves and transforms.

The Power of the Word Manifested in Christ, p. 8

What are logos, pathos and ethos? Which most affects the persuasiveness of a message?

God fully reveals the dynamic power of his Word in the New Testament, where he identifies his Son as the divine Logos, or Word (John 1:1).

In the beginning was the Word (ὁ λόγος), and the Word (ὁ λόγος) was with God, and the Word (ὁ λόγος) was God. (John 1:1 ESV)

By identifying Jesus as his Word, God indicates that his message and his person are inseparable. The Word embodies him. This is not to say that the letters and the paper of a Bible are divine but that the truths Scripture holds are God’s means of making his person and his presence real to his people.

The Power of the Word Manifested in Christ, p. 5

Christ’s redemptive power and the power of his Word coalesce in the New Testament, with Logos (the incarnate Word of God) and logos (the inscripturated Word about God) becoming so reflexive as to form a conceptual identity. As the work of the original creation comes through the spoken word of God, so the work of new creation (i.e., redemption) comes through the living Word of God.

The Power of the Word Manifested in Christ, p. 6

Aristotle’s classic rhetorical distinctions, though not inspired, can help us understand the basic components of every message we preach so that we do not needlessly cause others to stumble over what or how we speak.

In classical rhetoric, three elements compose every persuasive message:

logos: the verbal content of the message, including its craft, organization and logic

pathos: the emotive features of a message, including the passion, fervor, and feeling that a speaker conveys and the listeners experience

The occurrences of forms of πάθος in Koine Greek in the New Testament follow:

…because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. For this reason God gave them up to dishonorable passions (πάθη ἀτιμίας). For their women exchanged natural relations for those that are contrary to nature; (Romans 1:25, 26 ESV)

Put to death therefore what is earthly in you:³ sexual immorality, impurity, passion (πάθος), evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. (Colossians 3:5, 6 ESV)

For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust (πάθει ἐπιθυμίας) like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you [Table]. (1 Thessalonians 4:3-6 ESV)

ethos: the perceived character of the speaker as evidenced in everything from structural clarity to illustration choices to consistency of life with message. Even if the message displays great intelligence, listeners tend to distrust or disregard a speaker who does not seem to care enough for them to make the message accessible and helpful. Aristotle’s belief (confirmed in countless modern studies) was that ethos is the most powerful component of persuasion.

The occurrences of forms of ἔθος in Koine Greek in the New Testament follow:

Now while [Zechariah] was serving as priest before God when his division was on duty, according to the custom (τὸ ἔθος) of the priesthood, he was chosen by lot⁴ to enter the temple of the Lord and burn incense. (Luke 1:8, 9 ESV)

And when [Jesus] was twelve years old, they went up⁵ according to custom (τὸ ἔθος). (Luke 2:42 ESV)

And [Jesus] came out and went, as was his custom (τὸ ἔθος), to the Mount of Olives, and the disciples followed him [Table]. (Luke 22:39 ESV)

So they took the body of Jesus and bound it in⁶ linen cloths with the spices, as is the burial custom (ἔθος) of the Jews [Table]. (John 19:40 ESV)

And they stirred up the people and the elders and the scribes, and they came upon [Stephen] and seized him and brought him before the council, and they set up false witnesses who said, “This man never ceases to speak⁷ words against this⁸ holy place and the law, for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs (τὰ ἔθη) that Moses delivered to us.” (Acts 6:12-14 ESV)

But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom (τῷ ἔθει) of Moses, you cannot be saved” [Table]. (Acts 15:1 ESV)

And when they had brought them to the magistrates, they said,⁹ “These men are Jews, and they are disturbing our city. They advocate customs (ἔθη) that are not lawful for us as Romans to accept or practice.” (Acts 16:20, 21 ESV)

And when they heard it, they glorified God.¹⁰ And¹¹ they said to [Paul], “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs (τοῖς ἔθεσιν) [Table]. (Acts 21:20, 21 ESV)

I answered them that it was not the custom (ἔθος) of the Romans to give up anyone¹² before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him. (Acts 25:16 ESV)

“I consider myself fortunate that it is before you, King Agrippa, I am going to make my defense today against all the accusations of the Jews, especially because you are familiar with all the customs¹³ (ἐθῶν) and controversies of the Jews. Therefore I beg you¹⁴ to listen to me patiently. (Acts 26:2, 3 ESV)

After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs (τοῖς ἔθεσι) of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans [Table]. (Acts 28:17 ESV)

And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit (ἔθος) of some, but encouraging one another, and all the more as you see the Day drawing near. (Hebrews 10:24, 25 ESV)

The Effectiveness of Testimony: Classical Distinctions pp. 12, 13

This all rang a very familiar bell: When I was young sin was reduced to bad habits and righteousness, therefore, was reduced to good habits. Train up a child in the way he should go (Proverbs 22:6a KJV) became something akin to dog training. Some of us dogs rebelled. Now, it took less than fifteen minutes to discover that this was even a misunderstanding of Aristotle.

An entry titled “Aristotle: Ethics” on the Internet Encyclopedia of Philosophy online from the University of Tennessee at Martin reads:

Are you thinking that no matter how we analyze the effects of habituation, we will never get around the fact that Aristotle plainly says that virtues are habits? The reply to that difficulty is that he doesn’t say that at all. He says that moral virtue is a hexis. Hippocrates Apostle, and others, translate hexis as habit, but that is not at all what it means. The trouble, as so often in these matters, is the intrusion of Latin. The Latin habitus is a perfectly good translation of the Greek hexis, but if that detour gets us to habit in English we have lost our way. In fact, a hexis is pretty much the opposite of a habit.

Of course, Joe Sachs, the author of this particular entry didn’t publish his translation of Aristotle’s Nicomachean Ethics until 2002 and there was no internet, no Google or Bing when I was young. Interestingly, Proverbs 22:6 is not found in the Septuagint, but I can’t discern whether the rabbis refused to translate it into Greek or the Masoretes added it sometime later.

“Our gospel came to you not simply with words [logos] (λόγῳ), but also with power (δυνάμει), (καὶ ἐν πνεύματι ἁγίῳ: and in the Holy Spirit [ESV]) and with deep conviction [pathos] (πληροφορίᾳ πολλῇ). You know how we lived [ethos] among you for your sake (1 Thess. 1:5).

Our preaching should reflect the uniqueness of our personalities, but our lives should reflect Christ’s priorities in order for his message to spread unhindered.

The Effectiveness of Testimony: Classical Distinctions p. 14

Selfless righteousness and sacrificial love are never self-induced. Attempts to conform our character to God’s requirements by the sufficiency of our actions are as arrogant as efforts to save souls by our talents. Powerful preachers must become well-acquainted with the grace their character requires.

Emphasis on the power of ethos without dependence on God’s mercy has the potential to drive preachers either to arrogance or to despair.

The Effectiveness of Testimony: Embrace Grace p. 17

Why should every sermon have a redemptive focus?

The necessity of grace in balanced preaching inevitably points both preacher and parishioner to the work of Christ as the only proper center of a sermon. Christ-centered preaching is not merely evangelistic, nor is it confined to a few gospel accounts. It perceives the whole of Scripture as revelatory of God’s redemptive plan and sees every passage within this context—a pattern Jesus himself introduced (Luke 24:27).

And beginning with Moses¹⁵ and all the Prophets, he interpreted¹⁶ to them in all the Scriptures the things concerning himself. (Luke 24:27 ESV)

What is critical at this point as we begin to consider the structural components of a sermon is to understand that our union with Christ is the end and the means of all biblical obedience (Rom. 6:1-14; Phil 2:1-5).

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

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

Let not sin therefore reign in your mortal body, to make you obey its passions [Table]. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness [Table]. For sin will have no dominion over you, since you are not under law but under grace [Table]. (Romans 6:1-14 ESV)

So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy [Table], complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others [Table]. Have this mind among yourselves, which is yours in Christ Jesus [Table], (Philippians 2:1-5 ESV)

Thus the Bible requires that we construct our messages in such a way as to reveal the grace that is the ultimate foundation of every text, the ultimate enablement for every instruction, and the only source of true holiness.

The Effectiveness of Testimony: Embrace Grace pp. 18, 19

Without a redemptive focus, we may believe we have exegeted when in fact we have simply translated its parts and parsed its pieces without reference to the role they have in God’s eternal plan. John Calvin said, “God has ordained his Word as the instrument by which Jesus Christ with all His graces, is dispensed to us.” No such process occurs when passages of the Word are ripped from their redemptive context and are seen as mere moral examples and behavioral guidelines. Grace keeps our character true to God, our messages true to Scripture, and our efforts true to Christ’s will. Reliance on his grace results in sermons that are empowered by God (despite our knowledge of our sin and inadequacy), for he alone is responsible for the holiness and truth that fuel preaching’s spiritual force.

The Effectiveness of Testimony: Embrace Grace p. 19

On what does great preaching most depend?

Consciousness of God’s enablement should encourage all preacher’s (including beginning preachers) to throw themselves wholeheartedly into their calling. Although homiletical skill will vary, God promises to perform his purposes through all who faithfully proclaim his truth. Even if your words barely crawl over the edge of the pulpit, love of God’s Word and his people ensures an effective spiritual ministry.

…the Holy Spirit works beyond us with the inherent power of the Word we faithfully expound.

If his Word is in our mouths and his grace is evident in our lives, then Christ is ministering through us…

If your goal is Christ’s honor, you can be a great preacher through faithfulness to him and his gospel.

The Effectiveness of Testimony: Preach Confidently pp. 19, 20

Exercises

Locate and comment on biblical passages that confirm the inherent power of the word.

The Bible makes it clear that the Word is not merely powerful; it functions without literary peer or human limitation. The Word of God

creates: “God said, ‘Let there be light,’ and there was light” (Gen 1:3).

And God said, “Let there be light,” and there was light [Table]. (Genesis 1:3 ESV)

“For he spoke, and it came to be; he commanded, and it stood firm” (Ps 33:9).

Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm. (Psalm 33:8, 9 ESV)

A table of Psalm 33:9 follows:

Masoretic Text		Septuagint
Psalm 33:9 (Tanakh/KJV)	Psalm 33:9 (NET)	Psalm 32:9 (NETS)	Psalm 32:9 (English Elpenor)
For he spake, and it was done; he commanded, and it stood fast (וַֽיַּֽעֲמֹֽד).	For he spoke, and it came into existence. He issued the decree, and it stood firm (ʿāmaḏ, ויעמד).	because he it was that spoke, and they came to be; he it was that commanded, and they were created (καὶ ἐκτίσθησαν).	For he spoke, and they were made; he commanded, and they were created (καὶ ἐκτίσθησαν).

controls: “He sends his command to the earth; his word runs swiftly. He spreads the snow like wool and scatters the frost like ashes. He hurls down the hail like pebbles…He sends his word and melts them” (Ps. 147:15-18).

He sends out his command to the earth; his word runs swiftly. He gives snow like wool; he scatters frost like ashes. He hurls down his crystals of ice like crumbs; who can stand before his cold? He sends out his word, and melts them; he makes his wind blow and the waters flow. (Psalm 147:15-18 ESV)

Raised in this culture I find it difficult to believe that God involves himself with the moment by moment ticking of the watch. Can He intervene in it? I have no doubts about that. But on the other hand, to believe that a watch this complicated runs on without his direct supervision would turn me into a scientist, fearful of my own shadow.

convicts: “’Let the one who has my word speak it faithfully…’ declares the Lord. ‘Is not my word like fire,’ declares the Lord, ‘and like a hammer that breaks a rock to pieces?’” (Jer. 23:28-29).

Let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? declares the LORD. Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces? Therefore, behold, I am against the prophets, declares the LORD, who steal my words from one another. (Jeremiah 23:28-30 ESV)

performs his purposes: “As the rain and the snow come down from heaven, and do not return to it without watering the earth…so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isa 55:10-11).

“For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater [Table], so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it [Table]. (Isaiah 55:10, 11 ESV)

overrides human weakness: While in prison the apostle Paul rejoiced that when others preach the Word with “false motives or true,” the work of God still moves forward (Phil. 1:18).

Some indeed preach Christ from envy and rivalry, but others from good will. The latter¹⁷ do it out of love, knowing that I am put here for the defense of the gospel. The former¹⁸ proclaim Christ out of selfish ambition, not sincerely but thinking¹⁹ to afflict me in my imprisonment. What then? Only that²⁰ in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Philippians 1:15-18 ESV)

The Power in the Word: The Power of God Inherent in the Word p. 5

Locate and comment on biblical passages that link the character of the messenger to the effects of the message.

1 Thessalonians 2:3-8 and 2:11-12

For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts. You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness. We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority. Instead, we were like young children among you.

Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well…

For our appeal does not spring from error or impurity or²¹ any attempt to deceive, but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God²² who tests our hearts. For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But²³ we were gentle²⁴ among you, like²⁵ a nursing mother taking care of her own children. So, being affectionately desirous²⁶ of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become²⁷ very dear to us. (1 Thessalonians 2:3-8 ESV)

For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.

For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory [Table]. (1 Thessalonians 2:11, 12 ESV)

2 Timothy 2:15-16 and 2:22-24

Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. Avoid godless chatter, because those who indulge in it will become more and more ungodly…

Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people into more and more ungodliness, (2 Timothy 2:15, 16 ESV)

Flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart. Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful.

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil [Table], (2 Timothy 2:22-24 ESV)

Titus 2:7-8

In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned.

Show yourself in all respects to be a model of good works, and in your teaching show integrity,²⁸ dignity,²⁹ and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.³⁰ (Titus 2:7, 8 ESV)

2 Corinthians 6:3-4

We put no stumbling block in anyone’s path, so that our ministry will not be discredited. Rather, as servants of God we commend ourselves in every way.

We put no obstacle in anyone’s way, so that no fault may be found with our ministry, but as servants of God we commend³¹ ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger; by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything. (2 Corinthians 6:3-10 ESV)

James 1:26-27

Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

If anyone thinks he is religious³² and does not bridle his tongue but³³ deceives his heart, this person’s religion is worthless. Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. (James 1:26, 27 ESV)

James 3:13

Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom.

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above (ἄνωθεν), but³⁴ is earthly, unspiritual, demonic. (James 3:13-15 ESV)

The Effectiveness of Testimony: Scriptural Corroboration p. 15

Tables comparing Proverbs 22:6; Psalm 33:8; 33:9; 147:15; 147:16; 147:17; 147:18; Jeremiah 23:28; 23:29 and 23:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Proverbs 22:6; Psalm 33:8 (32:8); 33:9 (32:9); 147:15 (147:4); 147:16 (147:5); 147:17 (147:6); 147:18 (147:7); Jeremiah 23:28; 23:29 and 23:30 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 2:3, 4; Colossians 3:5; Luke 1:9; 2:42; Acts 6:13; 16:20; 25:16; 26:3; Luke 24:27; Philippians 1:16-18; 1 Thessalonians 2:3, 4; 2:7, 8; Titus 2:7, 8; 2 Corinthians 6:4; James 1:26 and 3:15 in the KJV and NET follow.

Proverbs 22:6 (Tanakh)	Proverbs 22:6 (KJV)	Proverbs 22:6 (NET)
Train up a child in the way he should go: and when he is old, he will not depart from it.	Train up a child in the way he should go: and when he is old, he will not depart from it.	Train a child in the way that he should go, and when he is old he will not turn from it.

Proverbs 22:6 (Septuagint BLB)	Proverbs 22:6 (Septuagint Elpenor)
N/A	N/A
Proverbs 22:6 (NETS)	Proverbs 22:6 (English Elpenor)
N/A	N/A

Psalm 33:8 (Tanakh)	Psalm 33:8 (KJV)	Psalm 33:8 (NET)
Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.	Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.	Let the whole earth fear the Lord. Let all who live in the world stand in awe of him.

Psalm 33:8 (Septuagint BLB)	Psalm 32:8 (Septuagint Elpenor)
φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ ἀπ᾽ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην	φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ, ἀπ᾿ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην
Psalm 32:8 (NETS)	Psalm 32:8 (English Elpenor)
Let all the earth fear the Lord, and due to him let all the inhabitants of the world be shaken,	Let all the earth fear the Lord; and let all that dwell in the world be moved because of him.

Psalm 33:9 (Tanakh)	Psalm 33:9 (KJV)	Psalm 33:9 (NET)
For he spake, and it was done; he commanded, and it stood fast.	For he spake, and it was done; he commanded, and it stood fast.	For he spoke, and it came into existence. He issued the decree, and it stood firm.

Psalm 33:9 (Septuagint BLB)	Psalm 32:9 (Septuagint Elpenor)
ὅτι αὐτὸς εἶπεν καὶ ἐγενήθησαν αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν	ὅτι αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν
Psalm 32:9 (NETS)	Psalm 32:9 (English Elpenor)
because he it was that spoke, and they came to be; he it was that commanded, and they were created.	For he spoke, and they were made; he commanded, and they were created.

Psalm 147:15 (Tanakh)	Psalm 147:15 (KJV)	Psalm 147:15 (NET)
He sendeth forth his commandment upon earth: his word runneth very swiftly.	He sendeth forth his commandment upon earth: his word runneth very swiftly.	He sends his command through the earth; swiftly his order reaches its destination.

Psalm 147:15 (Septuagint BLB)	Psalm 147:4 (Septuagint Elpenor)
ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ	ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ
Psalm 147:4 (NETS)	Psalm 147:4 (English Elpenor)
he who sends out his saying to the earth; his word will run swiftly,	He sends his oracle to the earth: his word will run swiftly.

Psalm 147:16 (Tanakh)	Psalm 147:16 (KJV)	Psalm 147:16 (NET)
He giveth snow like wool: he scattereth the hoarfrost like ashes.	He giveth snow like wool: he scattereth the hoarfrost like ashes.	He sends the snow that is white like wool; he spreads the frost that is white like ashes.

Psalm 147:16 (Septuagint BLB)	Psalm 147:5 (Septuagint Elpenor)
τοῦ διδόντος χιόνα ὡσεὶ ἔριον ὁμίχλην ὡσεὶ σποδὸν πάσσοντος	διδόντος χιόνα αὐτοῦ ὡσεὶ ἔριον, ὁμίχλην ὡσεὶ σποδὸν πάσσοντος
Psalm 147:5 (NETS)	Psalm 147:5 (English Elpenor)
the word of him who gives snow like wool, who scatters fog like ashes,	He gives snow like wool: he scatters the mist like ashes.

Psalm 147:17 (Tanakh)	Psalm 147:17 (KJV)	Psalm 147:17 (NET)
He casteth forth his ice like morsels: who can stand before his cold?	He casteth forth his ice like morsels: who can stand before his cold?	He throws his hailstones like crumbs. Who can withstand the cold wind he sends?

Psalm 147:17 (Septuagint BLB)	Psalm 147:6 (Septuagint Elpenor)
βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς κατὰ πρόσωπον ψύχους αὐτοῦ τίς ὑποστήσεται	βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς, κατὰ πρόσωπον ψύχους αὐτοῦ τίς ὑποστήσεται
Psalm 147:6 (NETS)	Psalm 147:6 (English Elpenor)
who hurls down his ice like crumbs. Who shall stand against his cold?	Casting [forth] his ice like morsels: who shall stand before his cold?

Psalm 147:18 (Tanakh)	Psalm 147:18 (KJV)	Psalm 147:18 (NET)
He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.	He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.	He then orders it all to melt; he breathes on it, and the water flows.

Psalm 147:18 (Septuagint BLB)	Psalm 147:7 (Septuagint Elpenor)
ἀποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά πνεύσει τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα	ἐξαποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά· πνεύσει τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα
Psalm 147:7 (NETS)	Psalm 147:7 (English Elpenor)
He will send out his word and will melt them; he will blow his breath, and waters will flow.	He shall send out his word, and melt them: he shall blow [with] his wind, and the waters shall flow.

Jeremiah 23:28 (Tanakh)	Jeremiah 23:28 (KJV)	Jeremiah 23:28 (NET)
The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD.	The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD.	Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! I, the Lord, affirm it!

Jeremiah 23:28 (Septuagint BLB)	Jeremiah 23:28 (Septuagint Elpenor)
ὁ προφήτης ἐν ᾧ τὸ ἐνύπνιόν ἐστιν διηγησάσθω τὸ ἐνύπνιον αὐτοῦ καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτόν διηγησάσθω τὸν λόγον μου ἐπ᾽ ἀληθείας τί τὸ ἄχυρον πρὸς τὸν σῖτον οὕτως οἱ λόγοι μου λέγει κύριος	ὁ προφήτης, ἐν ᾧ τὸ ἐνύπνιόν ἐστι, διηγησάσθω τὸ ἐνύπνιον αὐτοῦ, καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτόν, διηγησάσθω τὸν λόγον μου ἐπ’ ἀληθείας. τί τὸ ἄχυρον πρὸς τὸν σῖτον; οὕτως οἱ λόγοι μου, λέγει Κύριος
Jeremiah 23:28 (NETS)	Jeremiah 23:28 (English Elpenor)
Let the prophet in whom there is the dream tell his dream, and let him in whom my word is to him tell my word in truth. What is the chaff to the grain?	The prophet who has a dream, let him tell his dream; and [he] in whom is my word [spoken] to him, let him tell my word truly: what is the chaff to the corn? so are my words, saith the Lord.

Jeremiah 23:29 (Tanakh)	Jeremiah 23:29 (KJV)	Jeremiah 23:29 (NET)
Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?	Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?	My message is like a fire that purges dross. It is like a hammer that breaks a rock in pieces. I, the Lord, so affirm it!

Jeremiah 23:29 (Septuagint BLB)	Jeremiah 23:29 (Septuagint Elpenor)
οὐχὶ οἱ λόγοι μου ὥσπερ πῦρ φλέγον λέγει κύριος καὶ ὡς πέλυξ κόπτων πέτραν	οὐκ ἰδοὺ οἱ λόγοι μου ὥσπερ πῦρ φλέγον, λέγει Κύριος, καὶ ὡς πέλυξ κόπτων πέτραν
Jeremiah 23:29 (NETS)	Jeremiah 23:29 (English Elpenor)
Are not my words just like a fire and like an ax that cuts a rock?	Behold, are not my words as fire? saith the Lord; and as an axe cutting the rock?

Jeremiah 23:30 (Tanakh)	Jeremiah 23:30 (KJV)	Jeremiah 23:30 (NET)
Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour.	Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour.	So I, the Lord, affirm that I am opposed to those prophets who steal messages from one another that they claim are from me.

Jeremiah 23:30 (Septuagint BLB)	Jeremiah 23:30 (Septuagint Elpenor)
διὰ τοῦτο ἰδοὺ ἐγὼ πρὸς τοὺς προφήτας λέγει κύριος ὁ θεός τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστος παρὰ τοῦ πλησίον αὐτοῦ	ἰδοὺ ἐγὼ διὰ τοῦτο πρὸς τοὺς προφήτας, λέγει Κύριος ὁ Θεός, τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστον παρὰ τοῦ πλησίον αὐτοῦ
Jeremiah 23:30 (NETS)	Jeremiah 23:30 (English Elpenor)
Therefore, behold, I am against the prophets, says the Lord God, who steal my words each from his fellow.	Behold, I am therefore against the prophets, saith the Lord God, that steal my words every one from his neighbour.

1 Corinthians 2:3, 4 (NET)	1 Corinthians 2:3, 4 (KJV)
And I was with you in weakness and in fear and with much trembling.	And I was with you in weakness, and in fear, and in much trembling.

1 Corinthians 2:3 (NET Parallel Greek)	1 Corinthians 2:3 (Stephanus Textus Receptus)	1 Corinthians 2:3 (Byzantine Majority Text)
καγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς	και εγω εν ασθενεια και εν φοβω και εν τρομω πολλω εγενομην προς υμας	και εγω εν ασθενεια και εν φοβω και εν τρομω πολλω εγενομην προς υμας

My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,

And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

1 Corinthians 2:4 (NET Parallel Greek)	1 Corinthians 2:4 (Stephanus Textus Receptus)	1 Corinthians 2:4 (Byzantine Majority Text)
καὶ ὁ λόγος μου καὶ τὸ κήρυγμα μου οὐκ ἐν \|πειθοῖ[ς]\| σοφίας [λόγοις] ἀλλ᾿ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως	και ο λογος μου και το κηρυγμα μου ουκ εν πειθοις ανθρωπινης σοφιας λογοις αλλ εν αποδειξει πνευματος και δυναμεως	και ο λογος μου και το κηρυγμα μου ουκ εν πειθοις ανθρωπινης σοφιας λογοις αλλ εν αποδειξει πνευματος και δυναμεως

Colossians 3:5 (NET)	Colossians 3:5 (KJV)
So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry.	Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

Colossians 3:5 (NET Parallel Greek)	Colossians 3:5 (Stephanus Textus Receptus)	Colossians 3:5 (Byzantine Majority Text)
Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία	νεκρωσατε ουν τα μελη υμων τα επι της γης πορνειαν ακαθαρσιαν παθος επιθυμιαν κακην και την πλεονεξιαν ητις εστιν ειδωλολατρεια	νεκρωσατε ουν τα μελη υμων τα επι της γης πορνειαν ακαθαρσιαν παθος επιθυμιαν κακην και την πλεονεξιαν ητις εστιν ειδωλολατρεια

Luke 1:9 (NET)	Luke 1:9 (KJV)
he was chosen by lot, according to the custom of the priesthood, to enter the Holy Place of the Lord and burn incense.	According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.

Luke 1:9 (NET Parallel Greek)	Luke 1:9 (Stephanus Textus Receptus)	Luke 1:9 (Byzantine Majority Text)
κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου	κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου	κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου

Luke 2:42 (NET)	Luke 2:42 (KJV)
When he was twelve years old, they went up according to custom.	And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

Luke 2:42 (NET Parallel Greek)	Luke 2:42 (Stephanus Textus Receptus)	Luke 2:42 (Byzantine Majority Text)
Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς	και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης	και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης

Acts 6:13 (NET)	Acts 6:13 (KJV)
They brought forward false witnesses who said, “This man does not stop saying things against this holy place and the law.	And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

Acts 6:13 (NET Parallel Greek)	Acts 6:13 (Stephanus Textus Receptus)	Acts 6:13 (Byzantine Majority Text)
ἔστησαν τε μάρτυρας ψευδεῖς λέγοντας· ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ρήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου	εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου τουτου και του νομου	εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου και του νομου

Acts 16:20 (NET)	Acts 16:20 (KJV)
When they had brought them before the magistrates, they said, “These men are throwing our city into confusion. They are Jews	And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

Acts 16:20 (NET Parallel Greek)	Acts 16:20 (Stephanus Textus Receptus)	Acts 16:20 (Byzantine Majority Text)
καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν· οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν, Ἰουδαῖοι ὑπάρχοντες	και προσαγαγοντες αυτους τοις στρατηγοις ειπον ουτοι οι ανθρωποι εκταρασσουσιν ημων την πολιν ιουδαιοι υπαρχοντες	και προσαγαγοντες αυτους τοις στρατηγοις ειπον ουτοι οι ανθρωποι εκταρασσουσιν ημων την πολιν ιουδαιοι υπαρχοντες

Acts 25:16 (NET)	Acts 25:16 (KJV)
I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face-to-face and had been given an opportunity to make a defense against the accusation.	To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.

Acts 25:16 (NET Parallel Greek)	Acts 25:16 (Stephanus Textus Receptus)	Acts 25:16 (Byzantine Majority Text)
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαι τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος	προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος	προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος

Acts 26:3 (NET)	Acts 26:3 (KJV)
because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently.	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.

Acts 26:3 (NET Parallel Greek)	Acts 26:3 (Stephanus Textus Receptus)	Acts 26:3 (Byzantine Majority Text)
μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ἰουδαίους ἐθῶν τε καὶ ζητημάτων, διὸ δέομαι μακροθύμως ἀκοῦσαι μου	μαλιστα γνωστην οντα σε παντων των κατα ιουδαιους εθων τε και ζητηματων διο δεομαι σου μακροθυμως ακουσαι μου	μαλιστα γνωστην οντα σε παντων των κατα ιουδαιους ηθων τε και ζητηματων διο δεομαι σου μακροθυμως ακουσαι μου

Luke 24:27 (NET)	Luke 24:27 (KJV)
Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures.	And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

Luke 24:27 (NET Parallel Greek)	Luke 24:27 (Stephanus Textus Receptus)	Luke 24:27 (Byzantine Majority Text)
καὶ ἀρξάμενος ἀπὸ Μωϋσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ	και αρξαμενος απο μωσεως και απο παντων των προφητων διηρμηνευεν αυτοις εν πασαις ταις γραφαις τα περι εαυτου	και αρξαμενος απο μωσεως και απο παντων των προφητων διηρμηνευεν αυτοις εν πασαις ταις γραφαις τα περι εαυτου

Philippians 1:16-18 (NET)	Philippians 1:16-18 (KJV)
The latter do so from love because they know that I am placed here for the defense of the gospel.	The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

Philippians 1:16 (NET Parallel Greek)	Philippians 1:16 (Stephanus Textus Receptus)	Philippians 1:16 (Byzantine Majority Text)
οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι	οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου	οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου

The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment.

But the other of love, knowing that I am set for the defence of the gospel.

Philippians 1:17 (NET Parallel Greek)	Philippians 1:17 (Stephanus Textus Receptus)	Philippians 1:17 (Byzantine Majority Text)
οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου	οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι	οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι

What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Philippians 1:18 (NET Parallel Greek)	Philippians 1:18 (Stephanus Textus Receptus)	Philippians 1:18 (Byzantine Majority Text)
Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω. Ἀλλὰ καὶ χαρήσομαι	τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι	τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι

1 Thessalonians 2:3, 4 (NET)	1 Thessalonians 2:3, 4 (KJV)
For the appeal we make does not come from error or impurity or with deceit,	For our exhortation was not of deceit, nor of uncleanness, nor in guile:

1 Thessalonians 2:3 (NET Parallel Greek)	1 Thessalonians 2:3 (Stephanus Textus Receptus)	1 Thessalonians 2:3 (Byzantine Majority Text)
ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ	η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω	η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω

but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.

But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

1 Thessalonians 2:4 (NET Parallel Greek)	1 Thessalonians 2:4 (Stephanus Textus Receptus)	1 Thessalonians 2:4 (Byzantine Majority Text)
ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν	αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι το ευαγγελιον ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα τω θεω τω δοκιμαζοντι τας καρδιας ημων	αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι το ευαγγελιον ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα τω θεω τω δοκιμαζοντι τας καρδιας ημων

1 Thessalonians 2:7, 8 (NET)	1 Thessalonians 2:7, 8 (KJV)
although we could have imposed our weight as apostles of Christ; instead we became little children among you. Like a nursing mother caring for her own children,	But we were gentle among you, even as a nurse cherisheth her children:

1 Thessalonians 2:7 (NET Parallel Greek)	1 Thessalonians 2:6b, 7 (Stephanus Textus Receptus)	1 Thessalonians 2:6b, 7 (Byzantine Majority Text)
δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι. ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα	δυναμενοι εν βαρει ειναι ως χριστου αποστολοι (7) αλλ εγενηθημεν ηπιοι εν μεσω υμων ως αν τροφος θαλπη τα εαυτης τεκνα	δυναμενοι εν βαρει ειναι ως χριστου αποστολοι (7) αλλ εγενηθημεν ηπιοι εν μεσω υμων ως αν τροφος θαλπη τα εαυτης τεκνα

with such affection for you we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us.

So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

1 Thessalonians 2:8 (NET Parallel Greek)	1 Thessalonians 2:8 (Stephanus Textus Receptus)	1 Thessalonians 2:8 (Byzantine Majority Text)
οὕτως ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε	ουτως ιμειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψυχας διοτι αγαπητοι ημιν γεγενησθε	ουτως ομειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψυχας διοτι αγαπητοι ημιν γεγενησθε

Titus 2:7, 8 (NET)	Titus 2:7, 8 (KJV)
showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,	In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

Titus 2:7 (NET Parallel Greek)	Titus 2:7 (Stephanus Textus Receptus)	Titus 2:7 (Byzantine Majority Text)
περὶ πάντα, σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα	περι παντα σεαυτον παρεχομενος τυπον καλων εργων εν τη διδασκαλια αδιαφθοριαν σεμνοτητα αφθαρσιαν	περι παντα σεαυτον παρεχομενος τυπον καλων εργων εν τη διδασκαλια αδιαφθοριαν σεμνοτητα αφθαρσιαν

and a sound message that cannot be criticized, so that any opponent will be at a loss because he has nothing evil to say about us.

Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

Titus 2:8 (NET Parallel Greek)	Titus 2:8 (Stephanus Textus Receptus)	Titus 2:8 (Byzantine Majority Text)
λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον	λογον υγιη ακαταγνωστον ινα ο εξ εναντιας εντραπη μηδεν εχων περι υμων λεγειν φαυλον	λογον υγιη ακαταγνωστον ινα ο εξ εναντιας εντραπη μηδεν εχων περι ημων λεγειν φαυλον

2 Corinthians 6:4 (NET)	2 Corinthians 6:4 (KJV)
But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses,	But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

2 Corinthians 6:4 (NET Parallel Greek)	2 Corinthians 6:4 (Stephanus Textus Receptus)	2 Corinthians 6:4 (Byzantine Majority Text)
ἀλλ᾿ ἐν παντὶ \|συνίσταντες\| ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις	αλλ εν παντι συνιστωντες εαυτους ως θεου διακονοι εν υπομονη πολλη εν θλιψεσιν εν αναγκαις εν στενοχωριαις	αλλ εν παντι συνιστωντες εαυτους ως θεου διακονοι εν υπομονη πολλη εν θλιψεσιν εν αναγκαις εν στενοχωριαις

James 1:26 (NET)	James 1:26 (KJV)
If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.	If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

James 1:26 (NET Parallel Greek)	James 1:26 (Stephanus Textus Receptus)	James 1:26 (Byzantine Majority Text)
Εἴ τις δοκεῖ θρησκὸς εἶναι μὴ χαλιναγωγῶν γλῶσσαν \|αὐτοῦ\| ἀλλὰ ἀπατῶν καρδίαν \|αὐτοῦ\|, τούτου μάταιος ἡ θρησκεία	ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλ απατων καρδιαν αυτου τουτου ματαιος η θρησκεια	ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλα απατων καρδιαν αυτου τουτου ματαιος η θρησκεια

James 3:15 (NET)	James 3:15 (KJV)
Such wisdom does not come from above but is earthly, natural, demonic.	This wisdom descendeth not from above, but is earthly, sensual, devilish.

James 3:15 (NET Parallel Greek)	James 3:15 (Stephanus Textus Receptus)	James 3:15 (Byzantine Majority Text)
οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης	ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης	ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης

Christ-Centered Preaching, Chapter 2

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

¹ The NET parallel Greek text and NA²⁸ had καγὼ, the crasis for και εγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

² The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπινης (KJV: man’s) preceding wisdom. The NET parallel Greek text and NA²⁸ did not.

³ The Stephanus Textus Receptus and Byzantine Majority Text had υμων following members (KJV: your members). The NET parallel Greek text and NA²⁸ did not.

⁴ The NET parallel Greek text had ἔλαχε here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἔλαχεν. These are alternate spellings of the same part of speech.

⁵ The NET parallel Greek text and NA²⁸ had ἀναβαινόντων a participle of ἀναβαίνω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναβαντων in the 2^nd aorist tense. The Stephanus Textus Receptus and Byzantine Majority Text had εις ιεροσολυμα (KJV: to Jerusalem) following went up. The NET parallel Greek text and NA²⁸ did not.

⁶ The Byzantine Majority Text had εν here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had βλασφημα (KJV: blasphemous) here. The NET parallel Greek text and NA²⁸ did not.

⁸ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the demonstrative pronoun τούτου here. The Byzantine Majority Text did not.

⁹ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: saying).

¹⁰ The NET parallel Greek text and NA²⁸ had θεὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κυριον (KJV: Lord).

¹¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the particle τε here. The Byzantine Majority Text did not.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had εις απωλειαν (KJV: to die) here. The NET parallel Greek text and NA²⁸ did not.

¹³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἐθῶν, a form of ἔθος here, where the Byzantine Majority Text had ηθων, a form of ἦθος.

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had σου here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁶ The NET parallel Greek text and NA²⁸ had διερμήνευσεν in the aorist tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had διηρμηνευεν in the imperfect tense.

¹⁷ The NET parallel Greek text and NA²⁸ had μὲν in verse 16 here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) in verse 17.

¹⁸ The NET parallel Greek text and NA²⁸ had δὲ in verse 17 here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: one) in verse 16.

¹⁹ The NET parallel Greek text and NA²⁸ had ἐγείρειν in verse 17 here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιφερειν (KJV: to add) in verse 16.

²⁰ The NET parallel Greek text and NA²⁸ had ὅτι here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²¹ The NET parallel Greek text and NA²⁸ had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε (KJV: nor).

²² The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding God, The NET parallel Greek text and NA²⁸ did not.

²³ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

²⁴ The NET parallel Greek text and NA²⁸ had νήπιοι (NET: little children), a form of νήπιος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηπιοι (KJV: gentle), a form of ἤπιος.

²⁵ The NET parallel Greek text and NA²⁸ had ὡς ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ως αν (KJV: even as).

²⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὁμειρόμενοι, a form of ὁμείρομαι here, where the Stephanus Textus Receptus had ιμειρομενοι, a form of ἱμείρομαι (KJV: being affectionately desirous).

²⁷ The NET parallel Greek text and NA²⁸ had ἐγενήθητε in the aorist tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεγενησθε (KJV: ye were) in the perfect tense.

²⁸ The NET parallel Greek text and NA²⁸ had ἀφθορίαν, a form of ἀφθορία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αδιαφθοριαν (KJV: shewing uncorruptness), a form of ἀδιαφθορία.

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had αφθαρσιαν (KJV: sincerity) here. The NET parallel Greek text and NA²⁸ did not.

³⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: you).

³¹ The NET parallel Greek text and NA²⁸ had συνίσταντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιστωντες (KJV: approving). These appear to be alternate spellings of the same part of speech.

³² The Stephanus Textus Receptus had εν υμιν (KJV: among you) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³³ The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA²⁸ had ἀλλ’.

³⁴ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Category Archives: Christ-Centered Preaching

Matthew 8:23-34

Christ-Centered Preaching, Chapter 5

Christ-Centered Preaching, Chapter 4, Part 3

Christ-Centered Preaching, Chapter 4, Part 2

Christ-Centered Preaching, Chapter 4, Part 1

Christ-Centered Preaching, Chapter 3

Christ-Centered Preaching, Chapter 2

Christ-Centered Preaching, Chapter 1