Wednesday, March 5, 2014
AFWIS Joins Operation World in Prayer for the Republic of Belarus - Europe
Published on Operation World (http://www.operationworld.org)
Mar 05: Belarus
Belarus
Republic of Belarus
Europe
See Prayer Information
Geography
Area: 207,600 sq kmLandlocked; fertile agricultural land with extensive forests on the North European plains. Surrounded by Russia, Ukraine, Poland, Lithuania and Latvia. Smallest of the three Slavic nations of the former USSR.
Population: 9,587,940 Annual Growth: -0.47%
Capital: Minsk
Urbanites: 74.3%
HDI Rank: 68 of 182 (UN Human Development Reports 2009)
Peoples
Peoples: 28 (18% unreached) All peoplesUnreached Peoples Prayer Card
Official language: Belarusian and Russian; the latter is more widely used Languages: 11 All languages
Religion
Largest Religion: Christian| Religion | Pop % | Ann Gr | |
|---|---|---|---|
| Christians | 6,762,374 | 70.53 | 0.4 |
| Evangelicals | 122,576 | 1.3 | 3.0 |
Challenges for Prayer
Orthodoxy and Catholicism enjoy privileged status as historic Slavic religious entities, but even these face limitations. Other denominations face opposition from the establishment.a) The acceptance of Russian Orthodoxy by the state is in keeping with a traditional Slavic identity, and Orthodoxy remains largely a ritualistic entity for the purposes of baptising, marrying and burying. Renewal and reformation within the ancient confessions could potentially impact millions; pray for such to occur.
b) Religious movements face increasing pressure from government officials. These include Orthodox expressions that do not submit to the state-approved Moscow patriarchate (such as Old Believers, autocephalous and splinter Orthodox groups), Uniate Catholics, Protestants and groups such as Hare Krishna, Buddhists and pre-Christian pagans.
Evangelical Christians are increasing despite concerted opposition and intensifying persecution. The state steadfastly maintains laws that forbid meeting in homes for worship, forming congregations of less than 20 people, opening religious schools, ministering outside of the home city, and importing and distributing non-state-approved literature. All religious activity must receive state permission. All congregations are required to register; obstructionism in the registration process prevents many churches from meeting or growing. The inability to buy or rent property for worship is the biggest problem for evangelicals. Pray for:
a) Patient, overcoming faith for believers to withstand such difficulties. Evidence suggests that evangelicals are persisting, growing and finding ways to deal with these challenges.
b) Those in government who harass and persecute God’s Church, that they might (hopefully through believers) discover the truth of the gospel and the love of Christ.
c) Unity among the various evangelical groups – different denominations, registered and unregistered churches. Pray for greater cooperation to replace mistrust in many denominations.
d) The emergence of a truly Belarusian evangelicalism, one that is culturally relevant and reflective of national character, one that allows for worship and ministry from an indigenous foundation. Evangelicals are usually perceived as agents of the West.
e) Training of new leaders. As the Church grows, the new post-Communist generation needs to be discipled and shaped according to biblical values. This must be done amid repressive laws that restrict meeting, training and education.
For an additional 6 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 Belarus.2 Corinthians 4 Geneva Study Bible
2 Corinthians 4 Geneva Study Bible
Chapter 4
4:1 Therefore 1 seeing we have this ministry, as we have received mercy, we a faint not;
(1) Now he plainly witnesses that both he and his associates (through the mercy of God) do their vocation and duty uprightly and sincerely, neglecting all dangers.4:2 But have renounced the b hidden things of dishonesty, not walking in craftiness, nor handling the word of God c deceitfully; but by manifestation of the truth commending ourselves to every mans conscience in the sight of God.
(a) Though we are broken in pieces with miseries and calamities, yet we do not yield.
(b) Subtilty and every type of deceit which men hunt after, as it were dens and lurking holes, to cover their shameless dealings with.4:3 2 But if our gospel be hid, it is hid to them that are lost:
(c) This is that which he called in the former chapter, making merchandise of the word of God.
(2) An objection: many hear the Gospel, and yet are no more enlightened by it than by the preaching of the Law. He answers, "The fault is in the men themselves, whose eyes Satan plucks out, who rules in this world." And yet nonetheless he and his associates set forth the most clear light of the Gospel to be seen and beheld, seeing that Christ only whom they preach, is he in whom God will be known, and as it were seen.4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the d light of the glorious gospel of Christ, who is the e image of God, should shine unto them.
(d) The light of plain and enlightening preaching, which shows forth the glory of Christ.4:5 3 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for f Jesus sake.
(e) In whom the Father sets himself forth to be seen and beheld.
(3) He removes according to his accustomed manner, all suspicion of ambition, affirming that he teaches faithfully, but as a servant, and witnessing that all this light which he and his associates give to others, proceeds from the Lord.4:6 For God, g who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the h light of the knowledge of the glory of God in the face of Jesus Christ.
(f) To preach this self same Jesus to you.
(g) Who made with his word alone.4:7 4 But we have this treasure in earthen vessels, 5 that the excellency of the power may be of God, and not of us.
(h) That being enlightened by God, we should in the same way give that light to others.
(4) He takes away a stumbling block, which darkened among some, the bright shining of the ministry of the Gospel, that is, because the apostles were the most miserable of all men. Paul answers that he and his associates are as it were, earthen vessels, but yet there is in them a most precious treasure. (5) He brings marvellous reasons why the Lord does so afflict his principal servants, to the end, he says, that all men may perceive that they do not stand by any mans power, but by the singular power of God, in that they die a thousand times, but never perish.4:10 6 Always bearing about in the body the i dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
(6) An amplification of the former sentence, in which he compares his afflictions to a daily death, and the power of the Spirit of God in Christ to life, who oppresses that death.4:11 For we which k live are alway delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our l mortal flesh.
(i) So Paul calls that miserable estate and condition that the faithful, but especially the minsters, are in.
(k) Who live that life, that is, by the Spirit of Christ, among so many and so great miseries.4:12 7 So then death worketh in us, but life in you.
(l) Subject to that miserable condition.
(7) A very wise conclusion: as if he would say, "Therefore, to be short, we die that you may live by our death", because they ventured into all those dangers for the building of the Churchs sake, and they ceased not to strengthen and encourage all the faithful with the examples of their patience.4:13 8 We having the same m spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;
(8) He declares the former sentence, showing that he and his associates die in a way to purchase life for others, but yet nonetheless they are partakers of the same life with them: because they themselves do first believe that which they offer to others to believe, that is, that they also will be saved together with them in Christ.4:15 9 For all things [are] for your sakes, n that the abundant grace might through the thanksgiving of many redound to the glory of God.
(m) The same faith, by the inspiration of the same Spirit.
(9) He shows how this constancy is preserved in them, that is, because they are doing it for Gods glory, and the salvation of the churches committed to them.4:16 For which cause we faint not; 10 but though our outward man perish, yet the inward [man] is o renewed day by day.
(n) When it will please God to deliver me, and restore me to you, that exceeding benefit which will be poured upon me will in like sort result to the glory of God, by the thanksgiving of many.
4:17 For our p light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of q glory;
(10) He adds as it were a triumphant song, that he is outwardly afflicted, but inwardly he profits daily: and he is not bothered by all the miseries that may be sustained in this life, in comparison of that most constant and eternal glory.
(o) Gathers new strength so that the outward man is not overcome with the miseries which come freshly one after another, being maintained and upheld with the strength of the inward man.
(p) Afflictions are not called light, as though they were light in themselves, but because they pass away quickly, as indeed our whole life is not of very long continuance.
(q) Which remains forever firm and stable, and can never be shaken.
Romans 5 (NIV Audio)
Romans 5 ~ Geneva Study Bible
Chapter 5
5:1 Therefore being 1 justified by faith, we have peace with God through our Lord Jesus Christ:
(1) Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.5:2 2 By whom also we a have access by faith into this grace b wherein we c stand, 3 and d rejoice in hope of the glory of God.
(2) Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.5:3 4 And not only [so], but we glory in tribulations also: 5 knowing that tribulation worketh patience;
(a) We must know by this, that we still receive the same effect from faith.
(b) By which grace, that is, by which gracious love and good will, or that state unto which we are graciously taken.
(c) We stand steadfast. (3) A preventing of an objection against those who, beholding the daily miseries and calamities of the Church, think that the Christians dream when they brag of their felicity: to whom the apostle answers, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they rejoice for that happiness just as if they presently enjoyed it.
(d) Our minds are not only quiet and settled, but we are also marvellously glad, and have great joy because of the heavenly inheritance which awaits us.
(4) Tribulation itself gives us different and various occasions to rejoice, and more than this it does not make us miserable. (5) Afflictions make us use to being patient, and patience assures us of the goodness of God, and this experience confirms and fosters our hope, which never deceives us.5:5 6 And hope maketh not ashamed; because the e love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
(6) The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.5:6 7 For when we were yet without strength, in due f time Christ died for the ungodly.
(e) With which he loves us.
(7) A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?5:7 8 For scarcely g for a righteous man will one die: yet peradventure for a good man some would even dare to die.
(f) At an appropriate and proper time which the Father had appointed.
(8) An amplifying of the love of God towards us, so that we cannot doubt it, who delivered Christ to death for the unjust and for them from whom he could receive no useful thing, and, what is more, for his very enemies. How can it be then that Christ, being now alive, should not save them from destruction whom by his death he justifies and reconciles.5:8 But God h commendeth his love toward us, in that, while we were yet i sinners, Christ died for us.
(g) In the place of a just man.
(h) He commends his love toward us, so that in the midst of our afflictions we may know assuredly that he will be present with us.5:9 Much more then, being now justified by his blood, we shall be saved from k wrath through him.
(i) While sin reigned in us.
(k) From affliction and destruction.5:11 9 And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
(9) He now passes over to the other part of justification, which consists in the free imputation of the obedience of Christ: so that to the remission of sins, there is added moreover and besides, the gift of Christs righteousness imputed or put upon us by faith, which swallows up that unrighteousness which flowed from Adam into us, and all the fruits of it: so that in Christ we do not only cease to be unjust, but we begin also to be just.5:12 10 Wherefore, as by l one man m sin entered into the world, and death by sin; and so death passed upon all men, n for that all have sinned:
5:13 11 (For until o the law sin was in the world: but sin is not p imputed when there is no law.
(10) From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.
(l) By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.
(m) By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.
(n) That is, in Adam.
5:14 12 Nevertheless death reigned from Adam to Moses, even over q them that had not sinned after the r similitude of Adams transgression, 13 who is the figure of him that was to come.
(11) That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.
(o) Even from Adam to Moses.
(p) Where there is no law made, no man is punished as faulty and guilty.
5:15 14 But not as the offence, so also [is] the free gift. For if through the offence of s one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many.
(12) But that this law was not the universal law, and that death did not proceed from any actual sin of everyone particularly, it appears by this, that the very infants which neither could ever know nor transgress that natural law, are nonetheless dead as well as Adam.
(q) Our infants.
(r) Nor after the manner of sin of those who are older, following their lusts: but yet the whole posterity was corrupted in Adam when he knowingly and willingly sinned.
(13) Now that first Adam corresponds to the latter, who is Christ, as it is afterward declared.
5:16 15 And not as [it was] by one that sinned, [so is] the gift: for the judgment [was] by one to condemnation, but the free gift [is] of many offences unto t justification.
(14) Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christs obedience has be grace overflowed to many.
(s) That is, Adam.
5:17 16 For if by one mans offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall u reign in life by one, Jesus Christ.)
(15) Another inequality consists in this, that by Adams one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.
(t) To the sentence of absolution, by which we are acquitted and pronounced righteous.
5:18 17 Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one [the free gift came] upon all men unto x justification of life.
(16) The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.
(u) Be partakers of true and everlasting life.
5:19 18 For as by one mans y disobedience z many were made sinners, so by the obedience of one shall many be made righteous.
(17) Therefore, to be short, as by one mans offence the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by Gods mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.
(x) Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed to us.
5:20 19 Moreover the law a entered, that the offence might abound. But where sin abounded, grace did much more b abound:
(18) The foundation of this whole comparison is this, that these two men are set as two heads or roots, so that out of the one comes sin by nature, and from the other righteousness by grace springs forth upon others.
(y) So then, sin enters not into us only by following the steps of our forefathers, but we receive corruption from him by inheritance.
(z) The word "many" is contrasted with the words "a few".
(19) A preventing of an objection: why then did the law of Moses then enter? So that men might be so much more the guilty, and the benefit of God in Christ Jesus be all the more glorious.
(a) In addition to that disease which all men were infected with by being defiled with one mans sin, the law entered.
(b) Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.
Psalm 143 (NIV)
Psalm 143 (New International Version)
Psalm 143
A psalm of David.
1 O LORD, hear my prayer, listen to my cry for mercy; in your faithfulness and righteousness come to my relief.
2 Do not bring your servant into judgment, for no one living is righteous before you.
3 The enemy pursues me, he crushes me to the ground; he makes me dwell in darkness like those long dead.
4 So my spirit grows faint within me; my heart within me is dismayed.
5 I remember the days of long ago; I meditate on all your works and consider what your hands have done.
6 I spread out my hands to you; my soul thirsts for you like a parched land. Selah
7 Answer me quickly, O LORD; my spirit fails. Do not hide your face from me or I will be like those who go down to the pit.
8 Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I lift up my soul.
9 Rescue me from my enemies, O LORD, for I hide myself in you.
10 Teach me to do your will, for you are my God; may your good Spirit lead me on level ground.
11 For your name's sake, O LORD, preserve my life; in your righteousness, bring me out of trouble.
12 In your unfailing love, silence my enemies; destroy all my foes, for I am your servant.
Psalm 143
A psalm of David.
1 O LORD, hear my prayer, listen to my cry for mercy; in your faithfulness and righteousness come to my relief.
2 Do not bring your servant into judgment, for no one living is righteous before you.
3 The enemy pursues me, he crushes me to the ground; he makes me dwell in darkness like those long dead.
4 So my spirit grows faint within me; my heart within me is dismayed.
5 I remember the days of long ago; I meditate on all your works and consider what your hands have done.
6 I spread out my hands to you; my soul thirsts for you like a parched land. Selah
7 Answer me quickly, O LORD; my spirit fails. Do not hide your face from me or I will be like those who go down to the pit.
8 Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I lift up my soul.
9 Rescue me from my enemies, O LORD, for I hide myself in you.
10 Teach me to do your will, for you are my God; may your good Spirit lead me on level ground.
11 For your name's sake, O LORD, preserve my life; in your righteousness, bring me out of trouble.
12 In your unfailing love, silence my enemies; destroy all my foes, for I am your servant.
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Tuesday, March 4, 2014
AFWIS Joins Operation World in Prayer for Barbados - Caribbean
Published on Operation World (http://www.operationworld.org)
Mar 04: Barbados
Barbados
Barbados
Caribbean
See Prayer Information
Geography
Area: 430 sq kmThe most easterly of the Windward Islands.
Population: 256,552 Annual Growth: 0.26%
Capital: Bridgetown
Urbanites: 40.8%
HDI Rank: 37 of 182 (UN Human Development Reports 2009)
Peoples
Peoples: 10 (20% unreached) All peoplesUnreached Peoples Prayer Card
Official language: English. Bajan is a distinctive Barbadian dialect of English Languages: 3 All languages
Religion
Largest Religion: Christian| Religion | Pop % | Ann Gr | |
|---|---|---|---|
| Christians | 243,570 | 94.94 | 0.2 |
| Evangelicals | 87,614 | 34.2 | 0.8 |
Challenges for Prayer
The legacy of slavery must be completely routed. Toward this end, a ceremony initiated by Christians was conducted in 1998 to great effect. In 1999 there was a national act of repentance during the anniversary of independence celebrations. This island, with the oldest Anglican theological college in the Western Hemisphere, also saw Anglican parishes endorse and prosper from slavery. This, too, has seen an act of public repentance. Pray that, through these acts and the extension of forgiveness, any remaining scars might be removed forever.Young people desperately need spiritual guidance. The culture of immorality is pervasive, and even church-going teens are subject to its temptations. Illegitimate births and cohabitation are widespread. Pray that churches may offer effective programmes for children and youth, while demonstrating positive holiness. Pray also for the ministries of CEF, IS/ISUF(IFES), YFC, YWAM and others, whose potential impact among children and young people is massive.
For an additional 3 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 Barbados.2 Corinthians 3 ~ Geneva Study Bible - Text only
2 Corinthians 3 ~ Geneva Study Bible
Chapter 3
3:3 [Forasmuch as ye are] a manifestly declared to be the epistle of Christ b ministered by us, written not with ink, but with the Spirit of the c living God; 1 not in tables of stone, but in fleshy tables of the heart.
(a) The apostle says this wisely, that by little and little he may come from the commendation of the person to the matter itself.3:4 And such d trust have we through Christ to God-ward:
(b) Which I took pains to write as it were.
(c) Along the way he sets the power of God against the ink with which epistles are commonly written, to show that it was accomplished by God. (1) He alludes along the way to the comparison of the outward ministry of the priesthood of Levi with the ministry of the Gospel, and the apostolical ministry, which he handles afterward more fully.
(d) This boldness we show, and thus may we boast gloriously of the worthiness and fruit of our ministry.3:5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our e sufficiency [is] of God;
(e) In that we are proper and able to make other men partakers of so great a grace.3:6 2 Who also hath made us able ministers of the new testament; not of the f letter, but of the spirit: for the letter killeth, but the spirit giveth life.
(2) He amplifies his ministry and his fellows: that is to say, the ministry of the Gospel comparing it with the ministry of the Law, which he considers in the person of Moses, by whom the Law was given: against whom he sets Christ the author of the Gospel. Now this comparison is taken from the very substance of the ministry. The Law is as it were a writing in itself, dead, and without efficacy: but the Gospel, and new Covenant, as it were the very power of God itself, in renewing, justifying, and saving men. The Law offers death, accusing all men of unrighteousness: the Gospel offers and gives righteousness and life. The administration of the Law served for a time to the promise: the Gospel remains to the end of the world. Therefore what is the glory of the Law in comparison of the majesty of the Gospel?3:7 But if the ministration of death, written g [and] engraven in stones, was h glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
(f) Not of the Law but of the Gospel.
(g) Imprinted and engraved: so that by this place we may plainly perceive that the apostle speaks not of the ceremonies of the Law, but of the ten commandments.3:8 How shall not the i ministration of the spirit be rather glorious?
(h) This word "glorious" indicates a brightness, and a majesty which was in Moses physically, but in Christ spiritually.
(i) By which God offers, indeed, and gives the Spirit, not as a dead thing, but a living Spirit, working life.3:9 For if the ministration of condemnation [be] glory, much more doth the ministration of k righteousness exceed in glory.
(k) That is, of Christ. And since he is imputed to us as our own, we are not condemned, and what is more we are also crowned as righteous.3:11 For if that which is l done away [was] glorious, much more that which remaineth [is] glorious.
(l) The Law, indeed, and the ten commandments themselves, together with Moses, are all abolished, if we consider the ministry of Moses apart by itself.3:12 3 Seeing then that we have such hope, we use great plainness of speech:
(3) He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.3:13 4 And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the m end of that which is abolished:
(4) He expounds along the way the allegory of Moses covering, which was a token of the darkness and weakness that is in men, who were rather dulled by the bright shining of the Law then given. And this covering was taken away by the coming of Christ, who enlightens the hearts, and turns them to the Lord, that we may be brought from the slavery of this blindness, and set in the liberty of the light by the power of Christs Spirit.3:17 Now the n Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.
(m) Into the very bottom of Moses ministry.
(n) Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.3:18 5 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
(5) Continuing in the allegory of the covering, he compares the Gospel to a glass, which although it is most bright and sparkling, yet it does not dazzle their eyes who look in it, as the Law does, but instead transforms them with its beams, so that they also are partakers of the glory and shining of it, to enlighten others: as Christ said unto his own, "You are the light of the world", whereas he himself alone is the light. We are also commanded in another place to shine as candles before the world, because we are partakers of Gods Spirit. But Paul speaks here properly of the ministers of the Gospel, as it appears both by that which goes before, and that which comes after, and in that he sets before them his own example and that of his fellows.
Romans 4 NIV Audio
Romans 4 Geneva Study Bible Text
Chapter 44:1 What 1 shall we then say that Abraham our father, as pertaining to the a flesh, hath found?
(1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.4:2 2 For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
(a) By works, as is evident from the next verse.
(2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.4:3 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.4:4 4 Now to him that b worketh is the reward not c reckoned of grace, but of debt.
(4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.4:5 But to him that worketh not, but believeth on him that d justifieth the ungodly, his faith is counted for righteousness.
(b) To him that has deserved anything from his work.
(c) Is not reckoned or given to him.
(d) That makes him who is wicked in himself to be just in Christ.4:6 5 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
(5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.4:9 6 [Cometh] this e blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
(6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.4:10 7 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
(e) This saying of David, in which he pronounces them as blessed.
(7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.4:11 8 And he received the f sign of circumcision, a g seal of the righteousness of the faith which [he had yet] being uncircumcised: 9 that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.4:12 10 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
(f) Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.
(g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.
4:13 11 For the promise, that he should be the h heir of the world, [was] not to Abraham, or to his seed, through the i law, but through the righteousness of faith.
(10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.
4:14 12 For if they which are of the k law [be] heirs, faith is made void, and the promise made of none effect:
(11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.
(h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.
(i) For works that he had done, or upon this condition, that he should fulfil the Law.
4:15 13 Because the law worketh wrath: for where no law is, [there is] no transgression.
(12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.
(k) If they are heirs who have fulfilled the law.
4:16 14 Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the l seed; 15 not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
(13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.
4:17 (As it is written, I have made thee a 16 father of many nations,) before him whom he believed, [even] m God, who n quickeneth the dead, and o calleth those things which be not as though they were.
(14) The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.
(l) To all the believers.
(15) That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.
4:18 17 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.
(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.
(n) Who restores to life.
(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.
4:19 And being p not weak in faith, he considered not his own body now q dead, when he was about an hundred years old, neither yet the deadness of Saras womb:
(17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.
(p) Very strong and steadfast.4:20 He staggered not at the promise of God through unbelief; but was strong in faith, giving r glory to God;
(q) Void of strength, and unfit to have children.
(r) Acknowledged and praised God, as most gracious and true.4:21 And being s fully persuaded that, what he had promised, he was able also to perform.
(s) A description of true faith.4:23 18 Now it was not written for his sake alone, that it was imputed to him;
4:25 Who was delivered for our t offences, and was raised again for our justification.
(18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.
(t) To pay the ransom for our sins.
Psalm 142 (NIV)
Psalm 142 (New International Version)
Psalm 142
A maskil of David. When he was in the cave. A prayer. [a]
1 I cry aloud to the LORD; I lift up my voice to the LORD for mercy.
2 I pour out my complaint before him; before him I tell my trouble.
3 When my spirit grows faint within me, it is you who know my way. In the path where I walk men have hidden a snare for me.
4 Look to my right and see; no one is concerned for me. I have no refuge; no one cares for my life.
5 I cry to you, O LORD; I say, "You are my refuge, my portion in the land of the living."
6 Listen to my cry, for I am in desperate need; rescue me from those who pursue me, for they are too strong for me.
7 Set me free from my prison, that I may praise your name. Then the righteous will gather about me because of your goodness to me.
Psalm 142
A maskil of David. When he was in the cave. A prayer. [a]
1 I cry aloud to the LORD; I lift up my voice to the LORD for mercy.
2 I pour out my complaint before him; before him I tell my trouble.
3 When my spirit grows faint within me, it is you who know my way. In the path where I walk men have hidden a snare for me.
4 Look to my right and see; no one is concerned for me. I have no refuge; no one cares for my life.
5 I cry to you, O LORD; I say, "You are my refuge, my portion in the land of the living."
6 Listen to my cry, for I am in desperate need; rescue me from those who pursue me, for they are too strong for me.
7 Set me free from my prison, that I may praise your name. Then the righteous will gather about me because of your goodness to me.
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Monday, March 3, 2014
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...
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.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.
(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.
(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?
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.3:3 For what if some did not c believe? shall their unbelief make the d faith of God without effect?
(b) Words.
(c) Break the covenant.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.
(d) The faith that God gave.
(e) That your justice might be plainly seen.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)
(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.
(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.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?
(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) 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.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;
(i) The truth and unchangingness.
(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.3:17 And the l way of peace have they not known:
(k) Are guilty of sin.
(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.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.
(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.
(o) By those deeds by which the law can be done by us.3:21 7 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
(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.
(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.3:23 For all have sinned, and come short of the t glory of God;
(s) Which we give to Jesus Christ, or which rests upon him.
(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.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;
(u) By his free gift, and liberality.
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.
(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.
(a) That is, when Paul wrote this.3:27 11 Where [is] boasting then? It is excluded. By what e law? of works? Nay: but by the law of faith.
(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.
3:29 12 [Is he] the God of the f Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
(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".
3:30 Seeing [it is] one God, which shall justify g the circumcision by faith, and uncircumcision through faith.
(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.
(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 (NIV)
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.
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.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?
(b) Considering and judging things correctly, and not by any outward show.
(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:
2:8 But unto them that are contentious, and do not obey the e truth, but obey unrighteousness, f indignation and wrath,
(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 ).
(e) By "truth" he means the knowledge which we naturally have.2:11 For there is no g respect of persons with God.
(f) Gods indignation against sinners, which will quickly be kindled.
(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.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:
(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.
(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.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;)
(i) Not that they are without any law, but rather the law of the Jews.
(k) Command honest things, and forbid dishonest.
(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.2:17 8 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
(m) As my doctrine witnesses, which I am appointed to preach.
(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.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.
(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.
(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".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?
(r) The state and condition of the uncircumcised.
(s) He who is uncircumcised by nature and race.2:28 For he is not a Jew, which is one u outwardly; neither [is that] circumcision, which is outward in the flesh:
(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.
(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.
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