Monday, March 3, 2014

where two or three are gathered in my name, There I am in the midst of them

A.F.W.I.S.: Gods Plan for Salvation updated 3.3.2014

A.F.W.I.S.: Gods Plan for Salvation updated 3.3.2014: “THE WAY BACK or Before the Fall” Step 1 to this Discovery is recognizing GOD'S DESIGN ABUNDANT LIFE God loves you...

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2 Corinthians 2 - Geneva Study Bible

2 Corinthians 2 - Geneva Study Bible
Chapter 2
2:1 But I determined this with myself, that I would not come again to you in ^a heaviness.

(a) Causing grief among you, which he would have done if he had come to them before they had repented.

2:3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having ^b confidence in you all, that my joy is [the joy] of you all.

(b) For I trusted that you would immediately take that out of the way which you knew I was discontented with, considering how you are persuaded that my joy is your joy.

2:5 ¹ But if any have caused grief, he hath not ^c grieved me, but ^d in part: that I may not ^e overcharge you all.

(1) He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.
(c) As if he said, "All that sorrow is so completely wiped away, that I have never felt it."
(d) As for me, says Paul, I have no more to do with him.
(e) Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.

2:7 So that contrariwise ye [ought] rather to ^f forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.

(f) That whereas before you punished him sharply, you should now forgive him.

2:8 Wherefore I beseech you that ye would ^g confirm [your] love toward him.

(g) That at my entreaty you would declare by the consent of the whole church, that you take him again as a brother.

2:10 To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the ^h person of Christ;

(h) Truly, and from the heart.

2:11 Lest Satan should get an advantage of us: for we are not ignorant of his ⁱ devices.

(i) Of his mischievous counsel and devilish will.

2:12 ² Furthermore, when I came to Troas to [preach] Christs gospel, and a door was opened unto me of the Lord,

(2) He returns to the confirmation of his apostleship, and brings forth both the testimonies of his labours, and also of Gods blessing.

2:14 Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the ^k savour of his knowledge by us in every place.

(k) He alludes to the anointing of the priests, and the incense of the sacrifices.

2:15 ³ For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

(3) He denies that anything should be taken away from the dignity of his apostleship, because they saw that it was not received with like success in every place. But rather very many rejected and detested him, seeing that he preached Christ not only as a saviour of those that believe, but also as a judge of those that condemn him.

2:16 To the one [we are] the savour of death unto death; and to the other the savour of life unto life. ⁴ And who [is] sufficient for these things?

(4) Again, he dismisses all suspicion of arrogance, attributing all things that he did to the power of God, whom he serves sincerely, and with honest affection. And he makes them witnesses of this, even to the sixth verse of the next chapter ( 2 Corinthians 2:17 ; 2 Corinthians 3:6 ).

2:17 For we are not as many, which ^l corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

(l) We do not handle it craftily and covetously, or less sincerely than we ought. And he uses a metaphor, which is taken from hucksters, who used to play the false harlot with whatever came into their hands.

Romans 3 (NIV Audio)

Chapter 3 - Geneva Study Bible - Text
3:1 What ¹ advantage then hath the Jew? or what profit [is there] of circumcision?

(1) The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.

3:2 Much every way: ^a chiefly, because that unto them were committed the ^b oracles of God.

(a) The Jews state and condition was of principal importance.
(b) Words.

3:3 For what if some did not ^c believe? shall their unbelief make the ^d faith of God without effect?

(c) Break the covenant.
(d) The faith that God gave.

3:4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be ^e justified in thy sayings, and mightest overcome ^f when thou art judged.

(e) That your justice might be plainly seen.
(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.

3:5 ² But if our ^g unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as ^h a man)

(2) Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.
(g) Treachery, and all the fruits of it.
(h) Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of mans wisdom, which is not subject to the will of God.

3:7 ³ For if the ⁱ truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

(3) A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.
(i) The truth and unchangingness.

3:9 ⁴ What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all ^k under sin;

(4) Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.
(k) Are guilty of sin.

3:17 And the ^l way of peace have they not known:

(l) An innocent and peaceable life.

3:19 ⁵ Now we know that what things soever the ^m law saith, it saith to them who are under the law: that ⁶ every mouth may be stopped, and all the world may become ⁿ guilty before God.

(5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.
(m) The Law of Moses. (6) A conclusion of all the former discussions, from ( Romans 1:18 ) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and mans life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."
(n) Be found guilty before God.

3:20 Therefore by the ^o deeds of the law there shall no ^p flesh be ^q justified in his ^r sight: for by the law [is] the knowledge of sin.

(o) By those deeds by which the law can be done by us.
(p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."
(q) Absolved before the judgment seat of God.
(r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.

3:21 ⁷ But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

(7) "Therefore", says the apostle, "so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law."

3:22 ⁸ Even the righteousness of God [which is] by faith of ^s Jesus Christ unto all and upon all them that believe: for there is no difference:

(8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.
(s) Which we give to Jesus Christ, or which rests upon him.

3:23 For all have sinned, and come short of the ^t glory of God;

(t) By the "glory of God" is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.

3:24 ⁹ Being justified ^u freely by his grace through the redemption that is in Jesus Christ:

(9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.
(u) By his free gift, and liberality.

3:25 ¹⁰ Whom God hath set forth [to be] a propitiation through faith in his ^x blood, to declare his righteousness for the remission of sins that ^y are past, through the ^z forbearance of God;

(10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.
(x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.
(y) Of those sins which we committed when we were his enemies.
(z) Through his patience, and his enduring nature.

3:26 To declare, [I say], ^a at this time his righteousness: that he might be ^b just, and the ^c justifier of him which ^d believeth in Jesus.

(a) That is, when Paul wrote this.
(b) That he might be found exceedingly truth and faithful.
(c) Making him just and without blame, but putting Christs righteousness to him.
(d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.

3:27 ¹¹ Where [is] boasting then? It is excluded. By what ^e law? of works? Nay: but by the law of faith.

(11) An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.
(e) By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".

3:29 ¹² [Is he] the God of the ^f Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

(12) Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.
(f) God is said to be their God, after the manner of the scripture, whom he loves and cares for.

3:30 Seeing [it is] one God, which shall justify ^g the circumcision by faith, and uncircumcision through faith.

(g) The circumcised.

3:31 ¹³ Do we then make ^h void the law through faith? God forbid: yea, we ⁱ establish the law.

(13) The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.
(h) Vain, void, to no purpose, and of no power.
(i) We make the law effectual and strong.

Psalm 141 (New International Version)

Psalm 141

A psalm of David.

1 O LORD, I call to you; come quickly to me. Hear my voice when I call to you.
2 May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice.

3 Set a guard over my mouth, O LORD; keep watch over the door of my lips.

4 Let not my heart be drawn to what is evil, to take part in wicked deeds with men who are evildoers; let me not eat of their delicacies.

5 Let a righteous man [a] strike me—it is a kindness; let him rebuke me—it is oil on my head. My head will not refuse it. Yet my prayer is ever against the deeds of evildoers;

6 their rulers will be thrown down from the cliffs, and the wicked will learn that my words were well spoken.

7 They will say, "As one plows and breaks up the earth, so our bones have been scattered at the mouth of the grave. [b] "

8 But my eyes are fixed on you, O Sovereign LORD; in you I take refuge—do not give me over to death.

9 Keep me from the snares they have laid for me, from the traps set by evildoers.

10 Let the wicked fall into their own nets, while I pass by in safety.

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Sunday, March 2, 2014

Romans 2 (NIV Audio)

Chapter 2 - Geneva Study Bible - Text
2:1 Therefore ¹ thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other mens faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.

2:2 But we ^a are sure that the judgment of God is according to ^b truth against them which commit such things.

(a) Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.
(b) Considering and judging things correctly, and not by any outward show.

2:4 ² Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

(2) A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.

2:5 But after thy hardness and impenitent heart ^c treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

(c) While you are giving yourself to pleasures, thinking to increase your goods, you will find Gods wrath.

2:6 ³ Who will render to every man according to his deeds:

(3) The foundation of the former disputation, that both the Jews and Gentiles together have need of righteousness.

2:7 To them who by patient continuance in well doing seek for ^d glory and honour and immortality, eternal life:

(d) Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see ( Romans 2:21-22 ).

2:8 But unto them that are contentious, and do not obey the ^e truth, but obey unrighteousness, ^f indignation and wrath,

(e) By "truth" he means the knowledge which we naturally have.
(f) Gods indignation against sinners, which will quickly be kindled.

2:11 For there is no ^g respect of persons with God.

(g) God does not judge men either by their blood or by their country, either to receive them or to cast them away.

2:12 ⁴ For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

(4) He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.

2:13 ⁵ (For not the hearers of the law [are] just before God, but the doers of the law shall be ^h justified.

(5) He prevents an objection which might be made by the Jews whom the law does not excuse, but condemn, because it is not the hearing of the law that justifies, but rather the keeping of it.
(h) Will be pronounced just before Gods judgment seat: which is true indeed if any one could be found that had fulfilled the law: but seeing that Abraham was not justified by the law, but by faith, it follows that no man can be justified by works.

2:14 ⁶ For when the Gentiles, which have ⁱ not the law, do by ^k nature the things contained in the law, these, having not the law, are a law unto themselves:

(6) He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.
(i) Not that they are without any law, but rather the law of the Jews.
(k) Command honest things, and forbid dishonest.

2:15 Which shew the work of the law ^l written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)

(l) This knowledge is a natural knowledge.

2:16 ⁷ In the day when God shall judge the secrets of men by Jesus Christ according to ^m my gospel.

(7) God defers many judgments, which he will nonetheless execute at their convenient time by Jesus Christ, with a most candid examination, not only of words and deeds, but of thoughts also, be they ever so hidden or secret.
(m) As my doctrine witnesses, which I am appointed to preach.

2:17 ⁸ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

(8) He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.

2:18 And knowest [his] will, and ⁿ approvest the things that are more excellent, being instructed out of the law;

(n) Can test and discern what things swerve from Gods will.

2:20 An instructor of the foolish, a teacher of babes, which hast the ^o form of knowledge and of the truth in the ^p law.

(o) The way to teach and to form others in the knowledge of the truth.
(p) As though he said that the Jews under a pretence of an outward serving of God, attributed all to themselves, when in reality they did nothing less than observe the Law.

2:25 ⁹ For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

(9) He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.

2:26 Therefore if the ^q uncircumcision keep the righteousness of the law, shall not his ^r uncircumcision be counted for circumcision?

(q) This is the figure of speech metonymy, and means "uncircumcised".
(r) The state and condition of the uncircumcised.

2:27 And shall not ^s uncircumcision which is by nature, if it fulfil the law, judge thee, who by the ^t letter and circumcision dost transgress the law?

(s) He who is uncircumcised by nature and race.
(t) Paul often contrasts the letter against the Spirit: but in this place, the circumcision which is according to the letter is the cutting off of the foreskin, but the circumcision of the Spirit is the circumcision of the heart, that is to say, the spiritual result of the ceremony is true holiness and righteousness, by which the people of God are known from profane and heathen men.

2:28 For he is not a Jew, which is one ^u outwardly; neither [is that] circumcision, which is outward in the flesh:

(u) By the outward ceremony only.

2:29 But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the ^x spirit, [and] not in the letter; whose praise [is] not of men, but of God.

(x) Whose power is inward, and in the heart.

Psalm 140 (NIV)

Psalm 140 (New International Version)

Psalm 140

For the director of music. A psalm of David.

1 Rescue me, O LORD, from evil men; protect me from men of violence,
2 who devise evil plans in their hearts and stir up war every day.

3 They make their tongues as sharp as a serpent's; the poison of vipers is on their lips. Selah

4 Keep me, O LORD, from the hands of the wicked; protect me from men of violence who plan to trip my feet.

5 Proud men have hidden a snare for me; they have spread out the cords of their net and have set traps for me along my path. Selah

6 O LORD, I say to you, "You are my God." Hear, O LORD, my cry for mercy.

7 O Sovereign LORD, my strong deliverer, who shields my head in the day of battle-

8 do not grant the wicked their desires, O LORD; do not let their plans succeed, or they will become proud. Selah

9 Let the heads of those who surround me be covered with the trouble their lips have caused.

10 Let burning coals fall upon them; may they be thrown into the fire, into miry pits, never to rise.

11 Let slanderers not be established in the land; may disaster hunt down men of violence.

12 I know that the LORD secures justice for the poor and upholds the cause of the needy.

13 Surely the righteous will praise your name and the upright will live before you.

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Saturday, March 1, 2014

Come to me...

AFWIS Join Operation World in Prayer for the People's Republic of Bangladesh in Asia

Published on Operation World (http://www.operationworld.org)

Mar 01: Bangladesh

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Bangladesh

People's Republic of Bangladesh

Asia

See Prayer Information

Geography

Area: 143,998 sq km
Occupying the delta and floodplains of the Ganges and Brahmaputra Rivers, with high rainfall and frequent flooding.
Population: 164,425,491 Annual Growth: 1.43%
Capital: Dhaka
Urbanites: 28.1%
HDI Rank: 146 of 182 (UN Human Development Reports 2009)

Peoples

Peoples: 423 (88% unreached) All peoples
Unreached Peoples Prayer Card

Official language: Bengla; English also used Languages: 46 All languages

Religion

Largest Religion: Muslim

Religion		Pop %	Ann Gr
Christians	1,085,208	0.66	3.1
Evangelicals	633,467	0.4	3.6
Muslim	146,355,130	89.01

Prayercast

Challenges for Prayer

Mission agencies have played a valuable role with their social uplift programmes, hence their emphasis on institutions and aid. Pray for the following:
a) Evangelism and church planting. This core aspect is still not occurring on a level that will see the entire nation reached. Blatant proselytism is not tolerated, but relational evangelism is effective. Increasingly strict limitations have been placed on missionaries; some believe expatriate mission work may eventually be squeezed out altogether, especially if Islamists have their way.
b) Development/aid, another area of rightful focus and one which bears good fruit. ABWE, AoG, ELCA, Mennonite Central Committee, The Leprosy Mission, Interserve, SIM, OM and YWAM are just a few of the many ministries providing much needed assistance for the millions who suffer whilst building good relationships with local governments.
c) At risk people. Child labourers and sex workers are forced into involuntary servitude in tragically high numbers (hundreds of thousands and millions, respectively). Gripping poverty and rampant corruption contribute to these structures of sin and create a living hell with no easy way out. Agencies such as CMS, Salvation Army, Habitat for Humanity, Compassion, and Tearfund minister into these situations.
d) Business ventures started and run by Christians provide another avenue for serving those in need. Entrepreneurs and investors are currently welcomed by this country.
Scripture is in great demand despite legal complications involving the use of Koranic language in the Bible and attempts to “protect” Muslims from Christian Scriptures. Pray for:
a) Literature distribution. The Bible Society and its extensive ministry of Scripture production distributes around one million Bibles, NTs and Scripture portions each year. EHC has distributed over nine million tracts door-to-door and provided over 200,000 BCC courses to seekers.
b) Literacy issues. The availability of the Bible in the Muslim Bengali dialect avails little when over 50% of the population suffers from literacy problems. Pray for effective programmes that will combine literacy training with Scripture. Pray for initiatives in sharing the Bible orally, through story telling and other means.
c) The translation of the Bible into tribal languages. At least five and possibly more translations are needed; work is in progress in some of these.
For an additional 11 Challenges for Prayer see Operation World book, CD-ROM, or DVD-ROM.

More Information

The Operation World book, CD-ROM, and DVD-ROM provide far more information and fuel for prayer for the people of Bangladesh.

2 Corinthians 1- Geneva Study Bible

2 Corinthians 1- Geneva Study Bible

Chapter 1
1:1 Paul, ¹ an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

(1) See the declaration of such salutations in the former epistles.

1:3 ² ^a Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of ^b mercies, and the God of all comfort;

(2) He begins after this manner with thanksgiving, which nonetheless (otherwise than he was accustomed to) he applies to himself: beginning his epistle with the setting forth of the dignity of his apostleship, forced (as it should seem) by their importunity which took an occasion to despise him, by reason of his miseries. But he answers, that he is not so afflicted but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God the Father in Jesus Christ.
(a) To him be praise and glory given.
(b) Most merciful.

1:4 Who comforteth us in all our tribulation, ³ that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

(3) The Lord comforts us to this end and purpose, that we may so much the more surely comfort others.

1:5 For as the ^c sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

(c) The miseries which we suffer for Christ, or which Christ suffers in us.

1:6 ⁴ And whether we be afflicted, [it is] for your consolation and salvation, which is ^d effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.

(4) He denies that either his afflictions with which he was often afflicted, or the consolations which he received of God, may justly be despised, seeing that the Corinthians both ought and might take great occasion to be strengthened and encouraged by either of them.
(d) Although salvation is given to us freely, yet because there is a way appointed to us by which we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to work our salvation; ( Philippians 2:12 ). And because it is God alone that of his free good will works all things in us, therefore is he said to work the salvation in us by that very same way by which we must pass to everlasting life, after we have once overcome all incumbrances.

1:8 ⁵ For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we ^e despaired even of life:

(5) He witnesses that he is not ashamed of his afflictions, and further that he desires also to have all men know the greatness of them, and also his delivery from them, although it is not yet perfect.
(e) I did not know at all what to do, neither did I see by mans help which way to save my life.

1:9 But we had the sentence of death in ^f ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

(f) I was resolved within myself to die.

1:10 Who delivered us from so ^g great a death, and doth deliver: in whom we trust that he will yet deliver [us];

(g) From these great dangers.

1:11 ⁶ Ye also helping together by prayer for us, ⁷ that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.

(6) That he may not seem to boast of himself, he attributes all to God, and in so doing also confesses that he attributes much to the prayers of the faithful. (7) The end of the afflictions of the saints is the glory of God, and therefore they ought to be precious to us.

1:12 ⁸ For our rejoicing is this, the testimony of our conscience, that in simplicity and godly ^h sincerity, not with fleshly wisdom, but by the ⁱ grace of God, we have had our conversation in the world, and more abundantly to you-ward.

(8) Secondly, he dismisses another slander, that is, that he was a light man, and such a one as was not lightly to be trusted, seeing that he promised to come to them, and did not come. And first he speaks of the singleness of his mind, and sincerity, which they knew both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protests that he will never be otherwise.
(h) With clearness, and holy and true plainness of mind, as God himself can witness.
(i) Trusting to that very wisdom which God of his free goodness has given me from heaven.

1:13 For we write ^k none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the ^l end;

(k) He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.
(l) Perfectly.

1:14 As also ye have acknowledged us in part, that we are your ^m rejoicing, even as ye also [are] ours in the ⁿ day of the Lord Jesus.

(m) Pauls rejoicing in the Lord was that he had won the Corinthians: and they themselves rejoiced that such an apostle was their instructor, and taught them so purely and sincerely.
(n) When he will sit as judge.

1:15 And in this confidence I was minded to come unto you before, that ye might have a ^o second benefit;

(o) Another benefit.

1:17 ⁹ When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the ^p flesh, that with me there should be ^q yea yea, and nay nay?

(9) He dismisses their slander and false report by denying it, and first of all in that different ones went about to persuade the Corinthians, that in the preaching of the Gospel, Paul agreed not to himself: for this was the matter and the case.
(p) As men do who will rashly promise anything, and change their purpose constantly.
(q) That I should say and not say a thing?

1:18 ¹⁰ But [as] God [is] ^r true, our word toward you was not yea and nay.

(10) He calls God as witness and as judge of his constancy in preaching and teaching one self same Gospel.
(r) True, and of whose faithful witness it would be horribly wicked to doubt.

1:19 ¹¹ For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, ^s was not yea and nay, but in ^t him was yea.

(11) He adds also with himself his companions, as witnesses with whom he fully consented in teaching the same thing, that is, the same Christ.
(s) Was not different and wavering.
(t) That is, in God.

1:20 ¹² For all the promises of God in him [are] yea, and in ^u him Amen, unto the glory of God by ^x us.

(12) Last of all he declares the sum of his doctrine, that is, that all the promises of salvation are sure and ratified in Christ.
(u) Christ is set also forth to exhibit and fulfil them most assuredly, and without any doubt.
(x) Through our ministry.

1:21 ¹³ Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;

(13) He attributes the praise of this constancy only to the grace of God, through the Holy Spirit. In addition he concludes that they cannot doubt of his faith and his fellows, without doing injury to the Spirit of God, seeing that they themselves know all this to be true.

1:22 Who hath also sealed us, and given the ^y earnest of the Spirit in our hearts.

(y) An earnest is whatever is given to confirm a promise.

1:23 ¹⁴ Moreover I call God for a record upon my ^z soul, that to spare you I came not as yet unto Corinth.

(14) Now coming to the matter, he swears that he did not lightly alter his purpose of coming to them, but rather that he did not come to them for this reason, that he, being present, might not be forced to deal more sharply with them than he would like.
(z) Against myself, and to the danger of my own life.

1:24 ¹⁵ Not for that we have dominion over your faith, but are helpers of your ^a joy: for by faith ye stand.

(15) He removes all suspicion of arrogance, declaring that he speaks not as a lord to them, but as a servant, appointed by God to comfort them.
(a) He sets the joy and peace of conscience, which God is author of, as opposed to tyrannous fear, and in addition shows the result of the Gospel.

Romans 1 (NIV Audio)

Romans Geneva Study Bible - Text
Chapter 1
1:1 Paul, ¹ a ² ^a servant of Jesus Christ, called [to be] an ^b apostle, ^c separated unto the gospel of God,

(1) The first part of the epistle contains a most profitable preface down to verse six. (2) Paul, exhorting the Romans to give diligent heed to him, in that he shows that he comes not in his own name, but as Gods messenger to the Gentiles, entreats them with the weightiest matter that exists, promised long ago by God, by many good witnesses, and now at length indeed performed.
(a) Minister, for this word "servant" is not taken in this place as set against the word "freeman", but rather refers to and declares his ministry and office.
(b) Whereas he said before in a general term that he was a minister, now he comes to a more special name, and says that he is an apostle, and that he did not take this office upon himself by his own doing, but that he was called by God, and therefore in this letter of his to the Romans he is doing nothing but his duty.
(c) Appointed by God to preach the gospel.

1:3 ³ Concerning his ^d Son Jesus Christ our Lord, which was ^e made of the seed of David ^f according to the flesh;

(3) By declaring the sum of the doctrine of the Gospel, he stirs up the Romans to consider well the matter about which he is entreating them: so then he shows that Christ (who is the very substance and sum of the gospel) is the only Son of God the Father, who with regard to his humanity is born of the seed of David, but with regard to his divine and spiritual nature, by which he sanctified himself, is begotten of the Father from everlasting, as also manifestly appears by his mighty resurrection.
(d) This is a plain testimony of the person of Christ, that he is but one, and also a testimony of his two natures, and their properties.
(e) Who received flesh from the virgin who was Davids daughter.
(f) As he is man: for this word "flesh", by the figure of speech synecdoche, is taken for man.

1:4 And ^g declared [to be] the Son of God with ^h power, according to the spirit of holiness, by the resurrection from the dead:

(g) Shown and made manifest.
(h) The divine and mighty power is set against the weakness of the flesh, for it overcame death.

1:5 ⁱ By whom we have received ^k grace and apostleship, for ^l obedience to the faith ^m among all nations, for his name:

(i) Of whom.
(k) This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see ( Ephesians 3:8 ).
(l) That men through faith might obey God.
(m) For his names sake.

1:6 Among whom are ye also the ⁿ called of Jesus Christ:

(n) Who through Gods goodness belong to Christ.

1:7 To all that be in Rome, beloved of God, called [to be] saints: ^o Grace to you and peace from God our Father, and the Lord Jesus Christ.

(o) Gods free good will: by "peace" the Hebrews mean a prosperous success in all things.

1:8 ⁴ First, I thank my God through Jesus Christ for you all, that your faith is ^p spoken of throughout the ^q whole world.

(4) He obtains their favourable patience, in that he points out what it is that they can be praised for, and his true apostolic good will toward them, confirmed by taking God himself as witness.
(p) Because your faith is such that it is spoken well of in all churches.
(q) In all churches.

1:9 For God is my witness, whom I serve with my ^r spirit in the ^s gospel of his Son, that without ceasing I make mention of you always in my prayers;

(r) Very willingly and with all my heart.
(s) In preaching his Son.

1:12 That is, that ^t I may be comforted together with you by the mutual faith both of you and me.

(t) Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it.

1:15 So, as much as in me is, I am ready to preach the gospel to you that are at ^u Rome also.

(u) He means all those who dwell at Rome, though some of them were not Romans; see the end of the epistle.

1:16 For I am not ashamed of the gospel of Christ: ⁵ for it is the ^x power of God unto salvation to every one that believeth; to the Jew first, and also to the ^y Greek.

(5) This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith.
(x) Gods mighty and effectual instrument to save men by.
(y) When this word "Greek" is contrasted with the word "Jew", then it signifies a Gentile.

1:17 ⁶ For therein is the righteousness of God revealed from ^z faith to faith: ⁷ as it is written, The just shall live by faith.

(6) The confirmation of the former proposition: we are taught in the gospel that we are instituted before God by faith, which increases daily, and therefore also saved.
(z) From faith, which increases daily. (7) The proof of the first as well as of the second proposition, out of Habakkuk, who attributes and gives to faith both justice and life before God.

1:18 ⁸ For the wrath of God is revealed from heaven against ^a all ungodliness and unrighteousness of men, who hold the ^b truth in unrighteousness;

(8) Another confirmation of the principal question: all men being considered in themselves, or without Christ, are guilty both of ungodliness and also unrighteousness, and therefore are subject on condemnation: therefore they need to seek righteousness in someone else.
(a) Against all types of ungodliness.
(b) By "truth" Paul means all the light that is left in man since his fall, not as though they being led by this were able to come into favour with God, but that their own reason might condemn them of wickedness both against God and man.

1:19 ⁹ Because that which may be known of God is manifest in ^c them; for God hath shewed [it] unto them.

(9) By their ungodliness he proves that although all men have a most clear and evident mirror in which to behold the everlasting and almighty nature of God, even in his creatures, yet they have fallen away from those principles to most foolish and stupid ideas of their own brains, in their worship of God and of what God requires of them.
(c) In their hearts.

1:20 For the invisible things of him from the creation of the world are clearly seen, being ^d understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:

(d) You do not see God, and yet you acknowledge him as God by his works; Cicero.

1:21 Because that, when they knew God, they ^e glorified [him] not as God, neither were thankful; but became ^f vain in their imaginations, and their foolish heart was darkened.

(e) They did not honour him with that honour and service which was appropriate for his everlasting power and Godhead.
(f) As if he said, became so corrupt in themselves.

1:22 ^g Professing themselves to be wise, they became fools,

(g) Or, thought themselves.

1:23 And changed the glory of the ^h uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

(h) For the true God they substituted another.

1:24 ¹⁰ Wherefore ⁱ God also ^k gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

(10) The unrighteousness of men he sets forth first in this, that following their lusts, even against nature, they defiled themselves one with another, by the just judgment of God.
(i) The contempt of religion is the source of all evil.
(k) As a just judge.

1:27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that ^l recompence of their error which was meet.

(l) An appropriate reward and that which they deserved.

1:28 ¹¹ And even as they did not like to retain God in [their] knowledge, God gave them over to a ^m reprobate mind, to do those things which are not convenient;

(11) He proves the unrighteousness of man by referring to many types of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free.
(m) To a corrupt and perverse mind, by which it comes to pass that the conscience, having been removed by them, and they having almost no more remorse for sin, run headlong into all types of evil.

1:31 Without understanding, ⁿ covenantbreakers, without natural affection, implacable, unmerciful:

(n) Not caring if they keep their covenants and bargains.

1:32 Who knowing the ^o judgment of God, that they which commit such things are worthy of death, not only do the same, but ^p have pleasure in them that do them.

(o) By the "judgment of God" he means that which the philosophers called the "law of nature", and the lawyers themselves termed the "law of nations".
(p) Are companions and partakers with them in their wickedness, and beside that, commend those who do wrong.

Psalm 139 (NIV)

Psalm 139 (New International Version)

Psalm 139

For the director of music. Of David. A psalm.

1 O LORD, you have searched me and you know me.
2 You know when I sit and when I rise; you perceive my thoughts from afar.

3 You discern my going out and my lying down; you are familiar with all my ways.

4 Before a word is on my tongue you know it completely, O LORD.

5 You hem me in—behind and before; you have laid your hand upon me.

6 Such knowledge is too wonderful for me, too lofty for me to attain.

7 Where can I go from your Spirit? Where can I flee from your presence?

8 If I go up to the heavens, you are there; if I make my bed in the depths, [a] you are there.

9 If I rise on the wings of the dawn, if I settle on the far side of the sea,

10 even there your hand will guide me, your right hand will hold me fast.

11 If I say, "Surely the darkness will hide me and the light become night around me,"

12 even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.

13 For you created my inmost being; you knit me together in my mother's womb.

14 I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well.

15 My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth,

16 your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.

17 How precious to [b] me are your thoughts, O God! How vast is the sum of them!

18 Were I to count them, they would outnumber the grains of sand. When I awake, I am still with you.

19 If only you would slay the wicked, O God! Away from me, you bloodthirsty men!

20 They speak of you with evil intent; your adversaries misuse your name.

21 Do I not hate those who hate you, O LORD, and abhor those who rise up against you?

22 I have nothing but hatred for them; I count them my enemies.

23 Search me, O God, and know my heart; test me and know my anxious thoughts.

24 See if there is any offensive way in me, and lead me in the way everlasting.

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Friday, February 28, 2014

Psalm 138 (NIV)

Psalm 138 (New International Version)

Psalm 138

Of David.

1 I will praise you, O LORD, with all my heart; before the "gods" I will sing your praise.
2 I will bow down toward your holy temple and will praise your name for your love and your faithfulness, for you have exalted above all things your name and your word.

3 When I called, you answered me; you made me bold and stouthearted.

4 May all the kings of the earth praise you, O LORD, when they hear the words of your mouth.

5 May they sing of the ways of the LORD, for the glory of the LORD is great.

6 Though the LORD is on high, he looks upon the lowly, but the proud he knows from afar.

7 Though I walk in the midst of trouble, you preserve my life; you stretch out your hand against the anger of my foes, with your right hand you save me.

8 The LORD will fulfill his purpose for me; your love, O LORD, endures forever— do not abandon the works of your hands.

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AFWIS Joins Operation World in Prayer for The Commonwealth of the Bahamas - Caribbean and in the Kingdom of Bahrain - Asia

Published on Operation World (http://www.operationworld.org)