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Notes on the International Sunday School Lessons

Summer 2000

by Jarl K. Waggoner

Lesson 1 - Phil. 1:12-26

Background - See NIVBC (787-88) for background. Note that while various suggestions have been made for where Paul was imprisoned at the time of his writing the Prison Epistles, an A.D. 60-61 date requires a Roman imprisonment.

1:13 - "palace" - lit., praetorian. It is a reference to the praetorian guard, the elite Roman soldiers who were assigned to guarding Paul (Lightfoot, 99ff; Hendriksen, 24; BKC, 650-651; cf. NASB; NJB).

1:13 - "in all other places" is better translated "to everyone else" (NASB; NIV; NRSV) or "to all the rest" (NKJV; Lightfoot, 88). It simply refers to everyone else who visited Paul (cf. Acts 28:17ff).

1:14 - "many" = most (Robt., IV:438; Hendriksen, 70; cf. NASB; NIV; NKJV).

1:15 - "preach Christ . . . of envy and strife" - These teachers who were antagonistic toward Paul (cf. vs. 16) have been identified by many as Judaizers (Lightfoot, 88-89; Robt. IV:438-439). However, Paul does not identify them as such, and since he condemns them later in the letter (3:2), this identification is rejected by many (NIVBC, 792; Hendriksen, 71; BKC, 651). It is safest simply to identify them as people who "were doctrinally orthodox, but at the same time mean and selfish, using the occasion of Paul's confinement to promote themselves" (NIVBC, 792).

1:16-17- The order of these two verses in KJV is reversed in most other versions (cf. NASB).

1:16 - "not sincerely" = with mixed and impure motives (Robt., IV: 439).

1:17 - "set" = appointed (Lightfoot, 89).

1:19 - "salvation" - This can refer to either: (1) eternal salvation, or more particularly, glorification, the final stage of salvation (Lightfoot, 91; BKC, 651; NIVBC, 793; cf. Hendriksen's similar view, 74); or (2) deliverance from prison, which Paul presumably anticipated (WBC, 1323). Robt. (IV:439) typically suggests that both ideas could be present.

1:20 - "earnest expectation" = "Apokaradokia, . . . a striking word, perhaps coined by Paul. Literally it means to look intently into the distance with outstretched head" (WBC, 1323).

1:20 - "boldness" - lit., "complete outspokenness" (Hendriksen, 75; cf. Vine's, 72).

1:21 - "to live is Christ" - "The very essence of Paul's present life was Christ and all that this entailed. . . . Christ had become for him the motive of his actions, the goal of his life and ministry, and the source of his strength. 'To die' after such a life could only mean 'gain'" (NIVBC, 794).

1:22 - "I wot not" = "I know not" (cf. NASB; NIV). Probably the idea is "I cannot tell you" (cf. NIVBC, 794).

1:23 - "in a strait" = "hemmed in on both sides" (Lightfoot, 93).

Lesson 2 - Phil. 2:1-13

2:1 - "if" - The conditions in this verse are first-class; the conditions are assumed to be true (NIVBC, 796; Robt., IV:443).

2:1 - "consolation . . . comfort" - "Consolation" is paraklesis. Here it can mean encouragement or exhortation (BAG, 623). "Comfort" is a synonym but has more the idea of consolation or comfort (Vine's, 111 #2). NASB and NRSV translates "encouragement . . . consolation." NIV translates "encouragement . . . comfort."

2:1 - "bowels" - i.e., the seat of the affections (Robt., IV:437). It is translated "tenderness" (NIV) and "affection" (NASB). See Hendriksen (58 footnote) for discussion.

2:3 - "strife" = "selfish ambition" (NIV); "selfishness" (NASB); "jealousy" (NJB). "Self-will [is] an underlying idea in the word" (Vine's, 220, "faction").

2:3 - "vainglory" = lit., empty glory (Vine's, 657), or "hollow opinion" (WBC, 1324). Also translated "vain conceit" (NIV), "empty conceit" (NASB), and simply "conceit" (NRSV).

2:3 - "lowliness of mind" = tapeinophrosune. Modern versions are generally uniform in translating it "humility," or "humility of mind." See TDNT, 8:21-23 for discussion. It was used in a bad sense by non-Christian writers (Hendriksen, 100). The practical meaning is basically set forth in the phrases that follow in Phil. 2:3-4.

2:4 - "things" - NIV and NASB translate "interests." This is probably better since it avoids the idea that merely physical things are in view.

2:5-11 - Many writers believe this passage was an early Christian hymn that Paul incorporated (cf. NIVBC, 797; WBC, 1324).

2:6 - "form" = morphe. It refers to the inner essence or reality, as opposed to outward form, or appearance (BKC, 654; Hendriksen, 103-104). The same word is translated "form" in verse 7. This is a strong affirmation of Christ's deity.

2:6 - "robbery" = "a thing to be grasped" (NASB); "something to be exploited" (NRSV). See NIVBC, (797) and especially Hendriksen (129-130) for detailed discussion of various interpretations that have been offered.

2:6 - "equal with God" - KJV and other translations might seem to suggest that Christ did not consider his equality with God something to be grasped, or held on to. As many commentators explain, however, it was his existence in a manner equal to God that he did not cling to, as indicated by the adverb in the Greek text (Hendriksen, 105; NIVBC, 797).

2:7 - "made himself of no reputation" - More literally, emptied himself (Robt. IV: 444; cf. NASB). The word comes from kenos; thus, the word kenosis is commonly used to describe this passage and the doctrine of Christ's self-emptying. The question ultimately comes down to this: Of what did Christ empty Himself? "Christ did not empty himself of the form of God (i.e., his deity), but of his manner of existence as equal to God. Christ's action has been described as the laying aside during the Incarnation of the independent use of his divine attributes. This is consistent with other NT passages that reveal Jesus as using his divine powers and displaying his glories upon occasion (e.g., miracles, the Transfiguration), but always under the direction of the Father and the Spirit (Lk 4:14; Jn 5:19; 8:28; 14:10)" (NIVBC, 798). BKC (654) puts it this way: "In other words Christ did not hesitate to set aside His self-willed use of deity when He became a man."

2:7 - "likeness" - The word "stresses similarity but leaves room for differences" (NIVBC, 797).

2:8 - "fashion" = schema. See Hendriksen (1-3-105) and Trench (261ff)for discussion of schema as it relates to morphe ("form" in vss. 7-8). Schema refers to outward, external appearance than may be temporary, in contrast to morphe, "which speaks of an outer appearance that reveals permanent inner quality" (BKC, 654).

2:9 - "exalted" - "Exalted . . . (lit., 'superexalted') refers to the resurrection, ascension, and glorification of Jesus following his humiliating death, whereby all that he had laid aside was restored to him and much more besides. Implicit in this exaltation is the coming consummation mentioned in vv. 10-11, when his triumph over sin and his lordship will be acknowledged by every being" (NIVBC, 798).

2:9 - "name" - What is the name referred to here? Several answers have been given. (1) The name is Jesus (Robt., IV:445; JFB, 6:429). (2) The name is Lord (NIVBC, 798; Hendriksen, 115-116) (3) The name simply refers to His position and dignity (cf. BKC, 654; WBC, 1325). NIVBC (798) presents the various views, opting for number 2, allowing for possibility of number 3 and dismissing number 1. BESP89 (79) mentions numbers 2 and 3 as possibilities.

2:10-11- "every knee . . . every tongue" - that is, every personal being in the universe. The description of things in "heaven, . . . in earth, and . . . under the earth" encompasses "angels and saints in heaven; people living on the earth; . . . Satan, demons, and the unsaved in hell . . . All will bow either willingly or they will be made to do so. . . . Unfortunately, for many it will be too late for the salvation of their souls" (BKC, 654-655).

2:12 - "work out your own salvation" - i.e., put into practice, or live out, your salvation. This is "that aspect of salvation which is called sanctification" (Hendriksen, 121; cf. NIVBC, 799). See BKC (655) for an alternative view.

2:13 - "it is God" - "God himself produces in believers both the desire to live righteously and the effective energy to do so" (NIVBC, 799).

Lesson 3 - Phil. 3:7-21

3:7 - "counted" = consider, "to think through or reflect on" (BKC, 660). Apparently this is something that Paul did at his conversion on the Damascus Road.

3:8 - "count" - present tense. What he had determined in the past (vs. 7), he still holds (Robt., IV:453).

3:9 - "win Christ" = gain Christ. Conversion is not in view here. "Gaining Christ" probably refers to a future time (resurrection) when he would be "found in him" (vs. 10). It thus speaks of the lifelong activity of growing in Christlikeness (Hendriksen, 164-165).

3:10 - "know" = ginosko, to know by experience (BKC, 661; cf. Hendriksen, 167; Vine's, 346; Robt., IV:453).

3:10 - "power of his resurrection" - Paul "wanted to know experientially the power of Christ's resurrection. He [was] not thinking only of the divine power that raised Christ from the dead, but of the power of the resurrected Christ now operating in the believer's life. This power enables us to 'live a new life' (Ro 6:4) because we have been 'raised with Christ' (Eph 2:5-6; Col 3:1)" (NIVBC, 805; cf. BKC, 661).

3:10 - "fellowship of his sufferings, being made comformable unto his death" - It is not the substitutionary suffering in view, which only Christ could experience, but "all the hardships to be endured for the cause of Christ . . . Being comformed (pres. participle) to his death further defines the experience as one of continual dying out to self" (WBC, 1328; cf. RSB; NIVBC, 805).

3:11 - "If by any means" - In light of Paul's confident assertions elsewhere, this cannot suggest any doubt as to his experiencing the resurrection (cf. I Cor. 15). Commentators have thus explained the phrase as a "modest hope" (Lightfoot, 151); "an expression of humility, not of uncertainty" (WBC, 1328); "sincere expectation" (NIVBC, 805); cf. B/D, 191); referring to the "Rapture, thus expressing the hope that the Lord would return during his lifetime" (BKC, 661); "intense concern and involvement" (NIV Study Bible, 1807); "the only uncertainty is as to how Paul is going to attain unto the resurrection of the dead: by a martyr's death, by a nonviolent death, or by the Rapture" (KJV Par., 2446). Some argue that this statement is a first-class condition in Greek, which assumes that the statement is true (cf. BESP89, 91); however, it is not clear that this is strictly speaking a conditional sentence (Boyer, "First-Class Conditions" GTJ, Spring, 1981, 107).

3:11 - "resurrection" - lit., out-resurrection, the only appearance of the word in the NT. This out-resurrection from among the dead refers not a general resurrection but to the first resurrection at Christ's coming (WBC, 1328; NIVBC, 806; BKC, 661).

3:12 - "not as though I had already attained" - That is, Paul had not yet reached his goal (vs. 10). He had not reached perfection, or maturity.

3:12 - "that for which I am apprehended of Christ" - "God had a purpose in Paul's conversion, and Paul desired intensely that it might be fully realized in his experience" (WBC, 1328). The purpose in view here may have been his being a testimony to the Gentiles (Acts 9:15), but it may also have a wider reference to his conformity to Christ (cf. Robt., IV:454-455).

3:14 - "mark . . . prize" - In a sense these are the same thing, but Hendriksen (175) argues they are different aspects of the same perfection (cf. NIVBC, 806).

3:14 - The imagery is from the Greek games, in which the winner of an athletic event was called before the judge's seat to receive his prize. Paul may have been referring to "ultimate salvation in God's presence, or to receiving rewards at 'the judgment seat of Christ' (2 Cor. 5:10)" (BKC, 661).

3:15 - "perfect" - i.e. mature; here used in a relative sense of mature Christians as opposed to infant Christians. In vs. 12 it is used in an absolute sense. In an absolute sense, no one could claim maturity (cf. NIVBC, 806). Hendriksen (176), however, believes there is a play on words here.

3:15 - See NIV translation for better sense.

3:18-19 - "enemies of the cross" - See Hendriksen (178-179 note) for various views of who these people were. While some believe they were the Judaizers mentioned in vs. 2, most modern commentators identify them as antinomians, based on the description in vs. 19 (cf. NIVBC, 807).

3:19 - "belly" - i.e., physical appetites (WBC, 1329; NIVBC, 807).

3:20 - "conversation" = citizenship (cf. NASB). The Philippians were considered citizens of Rome because of the city's special status (cf. NIVBC, 787).

Lesson 4 - Phil. 4:4-18

4:5 - "moderation" = yielding, gentle, kind (BAG, 292). Translated "gentle spirit" (NASB), "gentleness" (NIV), "good sense" (NJB).

4:5 - "The Lord is at hand" - This means either (1) the Lord is always near or present, or (2) the Lord's coming is near, imminent. Probably #2 is preferred by most (cf. Hendriksen, 194; Lightfoot, 160).

4:6 - "careful" = "anxious" (NASB). "Here the meaning is clearly that of anxiety, fretfulness, or undue concern" (NIVBC, 809).

4:6 - "prayer . . . supplication . . . thanksgiving . . . requests" - See BKC (664) for distinctive ideas in these terms.

4:7 - "passeth all understanding" = i.e., unfathomable. See Hendriksen (197) for discussion.

4:7 - "keep" - "a military term meaning 'to guard or garrison'" (WBC, 1330; cf. Vine's, 340 #6).

4:8 - "true . . . honest. . . " - BKC (664) gives the following summary of this list (cf. WBC, 1330; NIVBC, 809): "true" = honest, reliable; "honest" =dignified, worthy of respect; "just" = right, in conformity with God's standards; "pure" = wholesome, not mixed with moral impurity; "lovely" = that which promotes peace, agreeable; "good report" = that which is positive, constructive, praiseworthy, attractive.

4:10 - "flourished again" = lit., bloomed again (cf. Robt., IV:460). Their concern for Paul was evidenced by the gift they had sent to him by way of Epaphroditus (cf. 2:30; 4:18). He was not suggesting that they had failed him for a time but merely that they had lacked the opportunity to supply his needs before this (NIVBC, 810).

4:11 - "content" = lit., self-sufficient, a term used by the Stoics, who looked to themselves for all the resources for coping with life. Paul's sufficiency, however, was found in Christ (Vine's, 125; NIVBC, 810; WBC, 1330).

4:12 - "I am instructed" - "I have learned the secret" (NIV; NASB). A technical term used in the mystery religions for initiating one into the mysteries or secrets (BKC, 665).

4:13 - "Christ" - "Him," not "Christ," in the best mss., though the reference undoubtedly is to Christ (Hendriksen, 206; Lightfoot, 164).

4:15-16 - For background on the Philippians' gifts to Paul, see NIVBC (810).

4:17 - "your account" - This is business terminology. Paul was saying "the gift was really an investment entered as a credit on the account of the Philippians, an investment which is increasingly paying them rich dividends" (Hendriksen, 208).

4:18 - "I have all, and abound" = "I have received payment in full and am enjoying abundance" (Hendriksen, 208; cf. NASB; NIV). Continued used of financial language.

Lesson 5 - Eph. 1:1-14

Background - For background on Ephesus and Paul's ministry there see Acts 18:18-21; 19:1-20:1; 20:17-38; NBD, (380-382) NIVBC (749).

1:3 - "Blessed be" - This expression "is used exclusively of God (Father or Son) in the NT to indicate the One who along is worthy of worship" (NIVBC, 752; cf. Vine's, 69-70).

1:3 - "hath blessed us with all spiritual blessings" - "Blessed" is aorist active participle and thus points to a past act. Believers have already been blessed with "every spiritual enrichment needed for the spiritual life" (BKC, 616).

1:3 - "in heavenly places" - lit., "in the heavenlies," that is, in the supernatural realm. This emphasizes the eternal nature of the blessings (MacArthur, 9; BKC, 616).

1:4 - "According as" - indicates that "spiritual blessings (1:3) for believers are because of or on the basis of the work of the Trinity" (BKC, 616).

1:4 - "chosen" - BKC (617) has good, balanced statement regarding divine election (cf. MacArthur, 10-13; EDT, 348-349).

1:4 - "in love" - Many commentators and translations take these words with the following statement-i.e., "in love having predestinated us" (cf. NASB; NIV; NIVBC, 752).

1:5 - "predestinated" - lit., to mark out beforehand (Foulkes, 47; Robt. IV:517; BKC, 617). Kent (20) believes "predestinated" explains the manner in which election was effected. BKC (617) says predestination logically precedes election.

1:5 - "adoption of children" - The illustration probably comes from the Roman custom by which children "of other families might be legally adopted and granted full rights and responsibilities" (Kent, 21). "There was no comparable Jewish custom" (Ibid).

1:6 - "wherein he hath made us accepted" = "which he freely bestowed on us" (NASB).

1:7 - "redemption" = release from bondage upon payment of a price (MacArthur, 17-19; EDT, 918; Thiessen, Lectures in Systematic Theology, 328-329; Chater, Systematic Theology, 7:263; NIVBC, 753).

1:7 - "forgiveness of sins" = loosing or sending away of sins; removal of guilt (cf. NIVBC, 753; Vine's, 250; Kent, 22). This is the immediate result of redemption, and, in fact, is equated with redemption here (BKC, 618). "Redemption was secured at Calvary when the price was paid. Forgiveness becomes experienced when individual men respond in faith to the gospel" (Kent, 22).

1:8 - "wisdom and prudence" - God's grace is given to enable believers to understand His will. God gives them wisdom . . . objective insight into the true nature of God's revelation, and understanding . . . the subjective apprehension of it. So believers are able to grasp something of the divine purpose of the ages and to see its relevance in the present time" (BKC, 618). Note that NASB and NRSV put a period after "us" and take the phrase "in all wisdom and prudence" with the next verse. Note too that Simpson (31) relates these qualities to God rather than man; thus God displays His wisdom and prudence to man.

1:9 - "mystery" - something previously hidden but now revealed (BKC, 618; UBD, 769). This mystery concerns the "dispensation of the fulness of times" (vs. 10).

1:10 - "dispensation of the fulness of times" - "Dispensation" = administration, management, arrangement (Vine's, 174; BKC, 618). NASB: "an administration suitable to the fulfillment of the times." "Fulness" = fulfillment (NIV). Premillennialists see this as relating to the millennial kingdom (MacArthur, 26; BKC, 618; BESP89, 120; Pentecost, Things to Come, 484).

1:10 - "gather together in one all things" - "In the Millennium everything will be restored and brought together under Christ, the one Head. This does not suggest that everyone will be saved; instead, sin's disorder will be removed and universal peace will be established" (BKC, 618). Kent (24) agrees and also interacts with the position that this relates only to personal salvation.

1:11 - "we" = Jewish Christians, those "who first trusted in Christ" (vs. 12), as opposed to "ye" (vs. 13), Gentile believers (cf. Foulkes, 54).

1:11 - "obtained an inheritance" - The phrase could also be translated "have been made an inheritance (or heirs)." The difference is not significant (Kent, 24; RSB).

1:13 - "after that ye believed" - KJV suggests that the sealing occurs sometime after salvation. In fact, the sealing is simultaneous with salvation (cf. Rom. 8:9). The NIV and NKJV are better. It could even be translated "when you believed' (Kent, 26).

1:13 - "sealed" - A seal affixed to a document guaranteed genuineness, indicated ownership, and ensured protection (NIVBC, 754). The indwelling Spirit provides the same assurance to believers.

1:13 - "promise" = "the promised Holy Spirit" (NIV), that is, the One who was promised (BKC, 619).

1:14 - "earnest of our inheritance" - "Earnest" is a down payment, a pledge that guarantees the Christian's inheritance (NIVBC, 754).

1:14 - "redemption of the purchased possession" - This does not refer to spiritual redemption but to the redemption of the physical body (Rom. 8:23; cf. Foulkes, 57; BKC, 619).

Lesson 6 - Eph. 2:8-22

2:8 - "that not of yourselves" - "that" is probably best taken as referring to the whole statement-"by grace are ye saved by faith"-rather than to "faith" or "grace" (Kent, 39; Robt. IV:525; BESP89, 132).

2:12 - "without Christ" - Verse 12 lists 5 privileges Gentiles had lacked. See BKC (625), NIVBC (760), and MacArthur (71-74) for explanations.

2:13 - "sometimes" = once, formerly (BAG, 701; cf. NIV).

2:13 - "made nigh" = brought near. To what have Gentiles been brought near? There are three suggestions: (1) They have been brought near to God (Kent, 43; MacArthur, 75; KJV Par., 2411). (2) They have been brought near to Jews (Robt. IV:526). (3) They have been brought near to both God and Jews (Foulkes, 81; BKC, 625; BESP89, 133).

2:14 - "wall" = "barrier" (NIV). To what does the "wall" refer? See BKC (625-626) for discussion of various views. (1) Many believe this refers to the wall separating the Court of the Gentiles from the Court of the Jews in the Jerusalem temple. Since this wall was still standing at the time Ephesians was written, however, it must be seen as illustrative of the spiritual barrier (MacArthur, 77-78; Foulkes, 81). (2) Some see the barrier as the "law of commandments" in verse 15 (Kent, 44; NIVBC, 760). (3) Some identify the barrier as the spiritual enmity between Jews and Gentiles (BKC, 626). In this case, the law is not the enmity but the cause of the enmity.

2:19 - "strangers" = short-term residents, or visitors from another country; "foreigners" = non-natives living in a community. Neither of these two groups enjoyed the benefits of citizenship (NIVBC, 761; Kent, 46).

2:20 - "foundation of the apostles and prophets" - The prophets here are New Testament prophets. They and the apostles either are the foundation (BKC, 627; Kent, 47) or built the foundation (MacArthur, 82). See BKC (627) for discussion of the grammar.

2:20 - "chief corner stone" - cf. 1 Cor. 3:11, where Christ is described as the foundation. Here He is pictured as the chief cornerstone in the foundation, that which governs the alignment of all the others (Kent, 47-48). Some take "corner stone" as referring not to a foundation stone but to the "capstone" (UBD, 223), though this does not seem likely in the context.

2:21 - "all the building" - See BKC (627) and WBC (1307) for matter of how it is best translated.

2:21 - "temple" = naos, the inner sanctuary of the temple (BKC, 627).

Lesson 7 - Eph. 4:1-16

4:1 - "therefore" - probably looks back to all his teaching in chapters 1-3 (NIVBC, 766; WBC, 1310).

4:1 - "worthy" - "'lit., bringing up the other beam of the scales' . . . [it] suggests that there must be a balance between one's profession and one's practice" (NIVBC, 766; cf. TDNT, 379).

4:1 - "vocation" = calling (NASB).

4:2 - "lowliness . . . " - "Lowliness" = humility (cf. MacArthur, 120). "Meekness" (gentleness) speaks of "having one's emotions under control" (BKC, 633). "Longsuffering" = lit., long-tempered (Vine's, 377).

4:3 - "endeavoring to keep the unity" - "Paul does not imply we are to create this unity, but are to maintain what already exists. The statement also suggests that the accomplishment of this command will not be automatic or always easy. We must give diligence continually (lit. meaning of 'endeavoring,' KJV) to preserve this oneness. The bond of peace is that unifying atmosphere in which God, the author of peace, accomplishes His will in the church" (Kent, 66).

4:4-6 - The list here is grouped with the Spirit (4), the Lord (5) and God the Father (6).

4:4 - "called in one hope of your calling" - "Believers have a common hope regarding their future with God . . . a confidence that began at the time they were 'called' to salvation" (BKC, 633).

4:5 - "one baptism" - Probably most commentators take this as a reference to water baptism (cf. NIVBC, 767; MacArthur, 130; BKC, 633; JFB, 6:410). Some take it as a reference to Spirit baptism (WBC, 1310). Those who identify it as water baptism often do so on the basis that verse 5 mentions "the Lord," whereas "the Spirit" is mentioned in verse 4. Of course, since water baptism is symbolic of Spirit baptism, it may be possible that both are in Paul's thought (Kent, 68; cf. BESP89, 146-147).

4:7 - "grace" = "equipping rather than saving grace" (NIVBC, 768); thus it refers to spiritual gifts given to individuals (cf. 1 Cor. 12:4ff).

4:8 - Apparently a quotation of Psalm 68:18. It pictures a king leading a victory procession. Historically, the king was probably David. Here it is applied to Christ.

4:8 - "led captivity captive" = "led captive a host of captives" (NASB); "led captives in his train" (NIV). The captives are either the enemies Christ has conquered-Satan, sin, death, the curse-or the righteous whom Christ has freed from captivity to Satan. See Kent (69-70) for discussion of various views. The former view is held by JFB (6:410) and adopted by BESP89 (147). The latter view is held by MacArthur (138) and KJV Par. (2416).

4:8 - "gave gifts unto men" - Ps. 68:18 has "hast received gifts for men." The change Paul made has been explained in a number of ways. (1) Paul was drawing on an ancient oral tradition reflected in the Aramaic Targum of Pslams and in the Syriac version of the OT, both of which read "hast given gifts to men" (NIVBC, 768). (2) Paul was not quoting this particular verse but summarizing Psalm 68 as a whole (BKC, 634). (3) Paul under inspiration of the Holy Spirit simply changed the words to fit his purpose (Foulkes, 115). (4) The psalm speaks of "receiving" gifts in order to give them to someone else. Paul is simply emphasizing the giving aspect (Kent, 70).

4:9 - "lower parts of the earth" - This expression could refer to the earth itself, hades, or the grave (BKC, 634; NIVBC, 768); thus Paul could be referring to Christ's incarnation, descent into hades, or his death and burial. The descent into hades/sheol presumably took place during the three days Jesus' body was in the tomb. It is usually connected with 1 Pet. 3:18-19, thought to be Christ's proclamation of his victory to those in hades. The "captives" Christ led are, in this interpretation, the righteous who had been in that part of hades/sheol called "Abraham's bosom" (Luke 16:22-23) or "paradise" (Luke 23:43). These were transferred to heaven (Hoyt, The End Times, 44-46; cf. MacArthur, 140).

4:11 - "pastors and teachers" - probably a single group, pastor-teachers, since it forms one grammatical unit in Greek (a single article). See BKC (635).

4:12 - "perfecting" = equip, prepare (cf. Vine's, 466, B#3).

4:12 - The three phrases are probably best seen as successive-gifted people equip the saints so that they can do the work of the ministry, resulting in the whole body being edified (Kent, 72).

4:13 - "perfect (mature) man" - The reference is to the body of Christ, not the individual believer (WBC, 1311; BKC, 6350.

4:15 - "speaking the truth in love" = lit., truthing in love." This involves more than just speech. It includes all of life-words and actions (BKC, 635). This stands in contrast to the deceivers of verse 14.

4:16 - NASB and NIV provide much clearer translation. Cf. Col. 2:19.

Lesson 8 - Eph. 5:1-5, 21-29; 6:1-4

5:1 - "followers" = lit., imitators (Robt., IV:542). Cf. NASB, NIV.

5:2 - "offering . . . sacrifice" - Sometimes these words are used interchangeably. The distinction here may be between non-bloody offerings ("offering") and animal sacrifices ("sacrifice"). "Thus Christ is depicted as the true sacrifice toward which the whole Old Testament system pointed" (Kent, 87).

5:3 - "fornication . . . uncleanness" - "Fornication" is a broad term for sexual immorality. "Unclean" is a general term for impurity (WBC, 1313, 1311).

5:4 - "filthiness . . . " - "Filthiness" = obscenity (NIV), or filthy language; "foolish talking" = stupid chatter (NIVBC, 774); "jesting" = vulgar, frivolous wit (BKC, 638).

5:5 - "who is an idolater" - The text followed by the NIV reads "which" instead of "who"; thus all that is mentioned before constitutes men as idolaters (Kent, 90; cf. NIV).

5:21 - "submitting" - primarily a military term meaning to rank under, or arrange (Vine's, 606 "subject"). It "denotes subordination to those considered worthy of respect, either because of their inherent qualities or more often because of the position they hold" (NIVBC, 777).

5:21 - "to one another" - This does not suggest anything contrary to what follows. For instance, it does not suggest that husbands should submit to wives, just as wives are to submit to husbands. This is a general principle that is applied specifically in the verses that follow. Paul was simply "exhorting against a spirit of self-exaltation . . . He calls . . . for each Christian to submit himself to whatever human authority he has been placed under" (Kent, 98).

5:22 - "as unto the Lord" - This is not simply a comparison of the wife's submission to her husband to her submission to the Lord. The idea is that her submission to her husband is an act of submission to the Lord (Kent, 99; Foulkes, 155; BKC, 640).

5:23 - "saviour of the body" - "Body" here does not refer to the physical body but to the church. See NIV. The analogy to the marriage relationship suggests that just as Christ is Savior of the church, the husband is the protector of the wife (NIVBC, 778; BKC, 640).

5:26 - "sanctify . . . with the washing of water by the word" - Vss. 26-27 state the purpose or ultimate goal of Christ's death (vs. 25). "Sanctify" means to set apart (BKC, 641), or make holy (NIV). "Water" and "word" are probably used synonymously. "Just as water washes the body, so the Word of God washes the heart" (WBC, 1314). Some, of course, take this as a reference to water baptism (cf. NIVBC, 778-779).

5:28 - "He that loveth his wife loveth himself" - "As the two have become one in marriage [(cf. vs. 31)], the wife has become part of her husband. Thus the conclusion Paul draws is sound: 'He who loves his wife loves himself'" (Kent, 103).

6:2 - "honour" = to value highly, esteem, reverence. It is the right attitude behind the right act of obedience (Vine's, 310 ; MacArthur, 312).

6:2 - "first commandment with promise" - This appears to conflict with the fact that the second commandment (Exod. 20:5-6) has a promise attached to it. Several explanations have been given. See Foulkes (164) for good summary of the views. (1) Some argue that Exodus 20:5-6 is a description of the nature of God rather than a specific promise to keepers of the commandment (cf. Kent, 107-108; Robt., IV:548). The fifth command, therefore, would be the first that is accompanied by a specific promise. (2) Many suggest that "first" here should be taken as "foremost," or a commandment of primary importance and one that has a promise (BKC, 641-642). (3) Another variation is that "first" means first in importance, that is, for children (cf. NIVBC, 780-781).

6:3 - "thou mayest live long" - The promise was originally part of God's covenant with Israel and assured them of long life in the land if they obeyed this command. The principle, though not the specific promise, still holds true-by honoring one's parents, a person avoids many of those things that would shorten life (BKC, 642; Kent, 108).

6:4 - "provoke . . . to wrath" = lit., arouse to anger (Vine's, 27, B #2). Translated "exasperate" (NIV) and "drive to resentment" (NJB). Cf. Col. 3:21.

6:4 - "nurture . . . admonition" - See Trench (111ff) for discussion of distinction. "Nurture" (paideia) refers to structured, systematic training (MacArthur, 319; Adams, Christian Living in the Home, 121). It is translated "discipline" in NASB and "training" in NIV. "Admonition" (nouthesia) is lit., a putting in mind (Vine's, 13). It includes the idea of correction (Adams, 121). Both NIV and NASB translate it "instruction."

Lesson 9 - Eph. 6:10-24

6:10 - "Be strong" = be empowered. It is a passive imperative (Robt., IV:549). The strength is to come from the Lord.

6:11 - "wiles" = schemes or stratagems (BKC, 643). The idea of deceit is inherent in the word (BAG, 500).

6:12 - "principalities, . . . powers, . . . rulers, . . . spiritual wickedness" - These terms are usually considered to be referring to various ranks of demons (cf. Eph. 1:21; Col. 1:16). The distinctions themselves are not altogether clear (Kent, 114; MacArthur, 340-341; BKC, 643; Dickason, Angels-Elect and Evil, 203; Thiessen, Lectures on Systematic Theology, 203).

6:13 - "withstand" = to stand against (Vine's, 680 #2). NASB translates "resist."

6:13 - "stand" - Many take this to mean to stand in victory (WBC, 1316; NIVBC, 783; Kent, 115-116; KJV Par., 2427). BKC (643) argues from the context that this is a summary of "what has been stated: that having made all the necessary preparations, . . . one is then ready to stand in defense."

6:14 - "truth" - Probably refers to the believer's integrity and faithfulness (BKC, 643; Foulkes, 174). NIVBC (784) takes it as both personal faithfulness and the truth of God's Word (cf. Simpson, 146).

6:14 - "righteousness" - Dickason (Angels-Elect and Evil, 218) takes this as Christ's imputed righteousness. Many others take it as righteousness of life, "uprightness and integrity of character . . . that results directly from the appropriation of Christ's righteousness" (NIVBC, 784; cf. Kent, 116; Foulkes, 174-175; BKC, 643). Cf. Isa. 59:17.

6:15 - "gospel of peace" - The peace with God the Christain possesses through Christ. Having "feet shod with . . . gospel of peace" is standing "in the confidence of God's love for us, His union with us, and His commitment to fight for us" (MacArthur, 355; cf. Kent, 116-117; BKC, 643; NIVBC, 784). Some take it as meaning the Christian must be ready to oppose Satan by taking the gospel to the lost (Dickason, 218). Others combine the two ideas (KJV Par., 2427).

6:16 - "shield" - The large (4' x 2-1/2') Roman shield is indicated by the word used here (Kent, 117; BKC, 643; Robt. IV:551).

6:16 - "faith" = Both personal faith and "the objective content of faith" (NIVBC, 784).

6:16 - "darts" = "missiles" (NASB); "arrows" (NIV). Figuratively, they probably speak of temptations (MacArthur, 359) or doubts (Kent, 118).

6:17 - "take" - lit., receive, which accords with the truth that salvation is a gift (Kent, 118; RSB).

6:17 - "sword of the Spirit" - "sword" refers to a short, two-edged sword (NIVBC, 784; MacArthur, 367-368). "Of the Spirit" probably indicates the origin of the sword-that is, it is the sword provided by the Spirit (BKC, 644; MacArthur, 368; Kent, 118).

6:17 - "word of God" - "word" is rhema, which refers to individual words or statements. See NIVBC (784) for various interpretations. Paul was simply emphasizing specific truths os Scripture rather than Scripture as a whole (logos) (MacArthur, 370).

6:19 - "mystery of the gospel" - This expression may simply be equivalent to "the gospel" (with "of the gospel" explaining "mystery"- Kent, 120). If so, Paul was asking for prayer that he might be bold in proclaiming the gospel while imprisoned in Rome and/or when given the opportunity to stand before Caesar (NIVBC, 785). Since Paul spoke earlier in Ephesians of the "mystery" of the church being made up of both Jews and Gentiles (cf. 3:3-6), however, BKC (644) suggests Paul had in mind making the unique nature of the church clear when he stood trial.

6:21 - "Tychicus" - See Col. 4:7-8. He was probably the bearer of the letter (cf. Old ISBE, 3028).

Lesson 10 - Col. 1:15-28

Background - See NIVBC (813-814). The Colossian heresy seems to have been a syncretistic movement combining elements of Jewish legalism and an early form of pagan Gnosticism (cf. Hendriksen, 18ff).

1:15 - "image" = eikon. See Lightfoot (145) for detailed discussion. Besides likeness, the word involves the ideas of representation and manifestation. "Christ is the image of God in the sense that he is the exact likeness of God . . . [and] in the sense that the nature and being of God are perfectly revealed in him" (NIVBC, 819).

1:15 - "firstborn of every creature" - Better is NIV: "firstborn over all creation." "Firstborn" "may denote either priority in time or supremacy in rank" (NIVBC, 819). Both ideas may be present, though stress is on supremacy, or sovereignty. It may allude to the rights of the firstborn in Israel. "The Son has all the rights belonging to the first-born, because of His preeminent position over all creation" (RSB).

1:16 - "by him . . . by him . . . for him" - Three different prepositions are used here. They can be translated "in" (within His sphere, or with reference to him), "through" (He is the agent of creation), and "unto" (He is the goal of creation) (Robt., IV:478-479; NIVBC, 820; Hendriksen, 73).

1:17 - "before all things" - means primarily that he is before all in time, that is, preexistent (NIVBC, 820; Kent, 48).

1:17 - "consist" = stand together, or hold together (Vine's, 124; cf. NASB). Christ is "both the unifying principle and the personal sustainer of all creation" (NIVBC, 820).

1:18 - "beginning" - This can mean (1) supremacy in rank, (2) precedence in time, or (3) creative initiative. NIVBC (820) prefers number 3 in the sense that Christ is the origin and source of the life of the church.

1:18 - "firstborn from the dead" - This refers to Christ's being the first to rise from the dead in an immortal body (BKC, 673; Kent, 49).

1:19 - "fulness" - Most likely this refers to fullness of divine powers and attributes as in Col. 2:9 (WBC, 1338-1339; Lightfoot, 159; Bruce, 207). See NIVBC (821) and KJV Par. (2458) for how this may have related specifically to Gnostic-type heresy.

1:20 - "reconcile all things to himself" - BKC (674) limits "all things" to good angels and redeemed people (cf. Carson, 47). The idea, however, is probably similar to that found in Romans 8:19-22. Also compare Eph. 1:10 and Phil. 2:10. Hendriksen (81-82) explains it this way: "Sin ruined the universe. It destroyed the harmony between one creation and the other, also between all creatures and their God. Through the blood of the cross (cf. Eph. 2:11-18), however, sin, in principle, has been conquered. The demand of the law has been satisfied, its curse born . . . . Harmony, accordingly, has been restored. . . . There is, of course, a difference in the manner in which various creatures submit to Christ's rule and are 'reconciled to God.' Those who are and remain evil, . . . submit ruefully, unwillingly. In their case, peace, harmony, is imposed, not welcomed" (cf. NIVBC, 821-822; Martin, 60-61; Bruce, 209-210; Chafer, Systematic Theology, 4:423).

1:21 - "Verse 20 has presented the general aspect of the reconciling work of Christ; vv. 21-23 show how this applies personally and specifically to the Colossians (NIVBC, 822).

1:21 - "sometime" = formerly (NASB).

1:23 - "If ye continue" - First-class condition; thus assumed to be true (Robt., IV:483). Paul assumed they would continue in the faith. This perseverance in the faith did not acquire for them reconciliation; it was the proof that they had been reconciled (KJV Par., 2458). See NIVBC (822) for the two basic interpretations. Note NIV and NASB punctuation.

1:24 - "fill up . . . the afflictions of Christ" - As NIVBC (823) says, "The interpretation of this verse is much disputed, but the general sense of it is clear. In it the apostle teaches that the suffering he endured in the course of his work were in the interest of the Colossians, indeed, of the whole church; in that knowledge, he is able to rejoice." The "afflictions" Paul spoke of were not those related to Christ's atoning sacrifice but those Christ experienced during His earthly ministry. The word (thlipsis) is never used in the NT of Christ's death and ordinarily refers to trials of life, not the pains of death. Since the church is Christ's body, He suffers when His people suffer. Paul's suffering, therefore, was a continuation of what Christ endured (Kent, 57-58; BKC, 675; NIVBC, 824; RSB).

1:25 - NIV translation is much clearer.

1:26 - "mystery" - There are various ideas concerning exactly what the mystery here is. (1) Some identify it as Paul's gospel message (Martin, 71; NIVBC, 825). (2) Some identify the mystery as the indwelling of Christ mentioned in vs. 27 (WBC, 1339; RSB). (3) A third view holds this to be the mystery of the church, and especially the fact that Gentiles would be included in the church (BKC, 675). Clearly Paul's message is equated with the mystery. The content of that mystery, however, certainly includes the indwelling of Christ and the inclusion of the Gentiles.

1:27 - "Christ in you, the hope of glory" - "Christ living in the believer is the ground for certainty of complete salvation" (NIVBC, 825).

1:28 - "warning . . . teaching" - "Warning" is nouthetes. See comment on Eph. 6:4, where it is translated "admonition." NIVBC (825) suggests "warning" related to Paul's ministry to non-Christians, while "teaching" (didaskontes) related to his ministry to Christians. Both, however, can be used in refererence to Christians (BKC, 676).

Lesson 11 - Col. 2:6-19

2:6 -7 - These verses probably form the conclustion to the preceding section (NIVBC, 827).

2:6 - "Christ Jesus the Lord" - This is the only NT use of this title. Many suggest it was used specifically as a response to certain heresies prominent in Colosse (Robt., IV:489; KJV Par., 2460).

2:6 - "so walk ye in him" - "Just as Christ is received by faith, the believer is also to walk (live) by faith, acknowledging the Lordship of Christ over his life" (RSB). Lightfoot paraphrases, "Let your conviction and conduct be in perfect accordance with the doctrines and precepts of the Gospel as it was taught to you" (176). Cf. BESP89 (33-34).

2:7 - "rooted . . . built up . . . stablished . . . abounding" - These four participles describe the walk in Christ (NIVBC, 827). "Rooted" (perfect passive) speaks of being permanently rooted in Christ. The other three are present tense, indicated continual process (KJV Par., 2480; Martin, 78; Kent, 79).

2:8 - "spoil" = take captive (Vine's, 595 B #3; cf. NASB).

2:8 - "philosophy and vain deceit" - This is only NT use of "philosophy" (lit., love of wisdom). Here it is a reference to the Colossian heresy and is not a condemnation of philosophy as such (Bruce, 230). The Colossian "philosophy" is described as "vain deceit," or empty deception (NASB).

2:8 - "rudiments of the world" - May refer to evil spirits who inspire such heresy (BKC, 677; Carson, 63; cf. NRSV; Col. 2:18). On the other hand, it could refer to elementary instruction fit only for children (Lightfoot, 179-180; NIVBC, 828; Hendriksen, 110; cf. NASB).

2:9 - "Godhead" = theotes. It expresses essential and personal deity (Trench, 8) and thus is "a strong term for deity" (Martin, 80; cf. NIV).

2:9 - "dwelleth" - Present tense, emphasizing continuing action. The idea seems to be that the fullness of deity in Christ is eternal. It is not limited to the incarnation (Hendriksen, 111-112).

2:10 - "complete" - A form of the word translated "fulness" in verse 9 (cf. NIV). Believers' "fullness of life comes from Christ's fullness. They partake of the divine nature through Christ (2 Pet. 1:4) . . . This, of course, does not mean believers become God but simply share in Him" (BKC, 677).

2:10 - "principality and power" - Some take this as a general and universal reference to all authorities (BKC, 677). Others see this as a reference to angels and perhaps specifically to evil angels (Martin, 81; Carson, 65).

2:11-15 - "Paul now expands on the idea of Christ's sufficiency. Our Lord has done three things for us: spiritual circumcision (vv11-12), forgiveness of sins (vv. 13-14), and victory over evil forces (v. 15)" (NIVBC, 828).

2:11 - "body of the sins of the flesh" - trans. "sinful nature" (NIV). This "was decisively put off by Christ's death and resurrection" (BKC, 677). "Putting off" suggests a clean break with the past (Martin, 81).

2:12 - "baptism" - Baptism symbolizes the believer's identification with Christ in His death, burial, and resurrection. "Through the faith" makes it clear that baptism is not that which effects this identification (NIVBC, 829). Kent (86) takes this as a reference to Spirit baptism only.

2:13 - "dead in your sins" - can be translated "dead because of your sins," or "dead because you were sinners and uncircumcised" (NJB; cf. NIVBC, 829).

2:14 - "handwriting of ordinances" - This refers to the Mosaic law, here viewed as a certificate of debt. The law was "against us" in that it condemned us because of our inability to meet its demands. This condemnation has been set aside by Christ's death, which blotted out, or removed (Vine's, 71) the law. Cf. NASB: "having canceled out the certificate of debt consisting of decrees against us" (cf. NIVBC, 829-830; BKC, 678; WBC, 1341; McClain, Law and Grace, 47).

2:14 - "nailing it to his cross" - The imagery here has been explained in several ways. See NIVBC (830) for various interpretations. Whether there is an allusion here to the accusation nailed to Jesus' cross (Bruce, 239) or not, the idea is clearly that the death of Christ on the cross effected the end of the law and its condemnation.

2:15 - "spoiled principalities . . . made of shew of them openly" - "Spoiled" is stripped, or "disarmed" (NIV). The cross brought not only freedom from the law but also freedom from demonic powers, "principalities and powers" (cf. 1:16; 2:10). Christ stripped them of their power and openly disgraced them, exhibiting them as his captives. The imagery is of a Roman conqueror leading his vanquished foes through the streets of the city (NIVBC, 830; Hendriksen, 122-123). See Kent (88-89) for an alternate view.

2:16 - "holyday . . . new moon . . . sabbath" - These clearly refer to Jewish observances, established under the law. This implies that the "meat" and "drink" refer to Jewish dietary practices. Jewish legalism was apparently a large part of the Colossian heresy (NIVBC, 830). The law, however, has been abolished in Christ (vs. 14) and is not to be applied to the believer as a means of judging his standing before God.

2:17 - "body" - The word here is usually taken to mean substance or reality (cf. NASB; NIV; NJB; NKJV; NRSV), though some commentators suggest other ideas may be included (cf. WBC, 1341). The Jewish legal observances were not the reality; they were shadows that pointed to the reality in Christ.

2:18 - See NIV and NASB translations of this verse.

2:18 - "beguile" = disqualify (TDNT, 1:637-639; Robt., IV:496). The idea seems to be, "Let no one condemn you" (Bruce, 246) or "Let no one rob you of your spiritual rewards" (BKC, 678).

2:18 - "voluntary humility" - "Voluntary" = thelon. While this can have the meaning of willingly, most commentators and modern versions translate it "delighting in" or something similar (Bruce, 247; Carson, 73; BAG, 355-356). A "humility" that is delighted in is no humility at all. It is a "false humility" (NIV).

2:18 - "things . . . he hath not seen" - See Hendriksen (127) for note on the textual question regarding "not" in KJV. It is probably not genuine. The idea is that the heretics' teaching was based on things they had seen, or pretended to have seen, or actually believed they had seen, i.e., supposed visions (cf. Kent, 96; NASB).

2:19 - cf. Eph. 4:16. The false teacher is separated from the "head" (Christ), which gives life, growth, and vitality to all parts of the body (church).

Lesson 12 - Col. 3:1-17

3:1 - "If ye . . . be risen with Christ" - First-class condition, which according to most grammarians means it is assumed to be true (Robt., IV:500; Martin, 100). NIV translates "since." "Risen with Christ" speaks of the believer's union with Christ. With his conversion, he is identified with Christ in His death, burial, and resurrection (cf. 2:12-13, 20). He dies to sin and is raised to new life (NIVBC, 833; Bruce, 257-258; BKC, 679-680).

3:1 - "things which are above" - probably to be understood as "the characteristics of the Christ of glory" (Carson, 80). "Believers' lives should be dominated by the pattern of heaven, bringing heavenly direction to their earthly duties" (BKC, 680).

3:2 - "set your affection" = "keep on thinking about" (Robt., IV:500).

3:3 - "ye are dead" - lit., "you died" (Robt. IV:500; NIV). This looks back to the moment of salvation when the believer died to sin (BKC, 680).

3:3 - "hid with Christ in God" - This expression suggests one or both of the following ideas: (1) security-we are hidden and protected (BKC, 680; Hendriksen, 141-142); (2) Invisibility-our present connection with Christ is an inner experience, hidden from human view. "One day it will come into full and open manifestation" (NIVBC, 833; JFB, 6:142).

3:4 - "our life" - i.e. "the source and pattern of our life" (Hendriksen, 142).

3:5 - "mortify" = "put to death" (NIV); "consider . . . as dead" (NASB). Since we have died with Christ, or died to sin, we are to put to death the "old life in everyday practice" (NIVBC, 834). "God has already done it, but Christians are to . . . count it to be true, and act accordingly" (BKC, 680).

3:5 - "covetousness, which is idolatry" - "Covetousness" is literally, a desire to have more (Vine's, 136). "This attitude is identified with 'idolatry' because it puts self-interest and earthly things in the place of God" (NIVBC, 834).

3:6 - "wrath of God cometh" - The present tense-"is coming"-is used. God's wrath already rests upon those who practice these sins and His eschatological wrath will be poured out on them (BKC, 681; NIVBC, 834; Martin, 104).

3:8 - "put off" - The imagery if that of removing one's clothes. The Greek word is used with reference to clothes in Acts 7:58 (Bruce, 271).

3:8 - "anger, wrath, malice . . . " - "Anger" (orge) is the same word translated "wrath" in verse 6. Here it speaks of a smoldering, sinful anger, whereas "wrath" (thumos) is an angry outburst-rage (Trench, 130ff; BKC, 681; Kent, 116). "Malice" is a general word for wickedness (Carson, 83; Vine's, 388). "Blashemy" here means slander (BKC, 681; NIV), and "filthy communication" is obscene or abusive language (Martin, 105).

3:9-10 - "old man . . . new man" - NIV and NASB translate "self" rather than "man." Many theologians speak of it as the old nature and the new nature. The "old man" refers to the former manner of existence with all its practices. The "new man" is the "new nature which believers have as members of Christ" (Hendriksen, 149; cf. RSB). This "new man" is being renewed and growing toward toward conformity to Christ (cf. 2 Cor. 4:16).

3:11 - "Christ is all, and in all" - "All . . . social stratifications and hostilities are removed in the assertion that Christ is all that men need to enter a new world, and he is in all irrespective of their former condition in the old world" (Martin, 108).

3:12 - "Put on" - "Christians have already put on the new self ( . . . v. 10). Now they must 'clothe [them]selves' . . . with the garments that befit the new self" (NIVBC, 835).

3:12 - "bowels of mercies, kindness, humbleness of mind, meekness, longsuffering" - "Bowels of mercies" ("compassion"-NIV) is "tenderness expressed toward the suffering and miserable" (NIVBC, 836). "Kindness" is "benevolence in action." "Humbleness of mind" ("humility" -NIV) is a humble disposition or a "lowly attitude toward God." "Meekness" is gentleness, and "longsuffering" ("patience" -NIV) is "self-restraint, a steady response in the face of provocation" (BKC, 682).

3:14 - "bond of perfection" - This means either that (1) love is that which unites and holds together all those virtues which together comprise "perfection" (Lightfoot, 222), or (2) that love is "that which unites believers, causing them to move forward toward the goal of perfection" (Hendriksen, 158-159). The NIV translation seems to favor number 1.

3:15 - "peace of God" - "Peace" probably means inner peace that comes from God (or Christ) rather than peace among Christians, though both ideas could be present (NIVBC, 836; Bruce, 282; Hendriksen, 159). KJV and NKJV are practically alone in following the reading "peace of God" rather than "peace of Christ" (cf. NASB, NIV, NJB, NRSV).

3:15 - "rule in your hearts" - "Rule" meant to act as an umpire, or arbiter (Robt., IV:505). Bruce (282) says, "Here the mutual relations of fellow-members of the body of Christ are in view; where differences threaten to spring up among them, the peace of Christ must be accepted as arbitrator" (cf. Carson, 88-89). Others relate it to inward conflicts as well (NIVBC, 836; Hendriksen, 159).

3:16 - "word of Christ" - This is either the message about Christ or the words spoken by Christ (Carson, 90). It is essentially Scripture (Kent, 124).

3:16 - "in all wisdom . . . with grace" - See Hendriksen (161) and NIVBC (836) for discussion of grammatical structure. KJV suggests that teaching and admonishing is done by means of psalms, hymns, and spiritual songs. Many commentators take "in all wisdom" with teaching and admonishing; thus the teaching and admonishing are done in "all wisdom," and psalms, hymns, and spiritual songs are to be sung "in grace," or with gratitude (cf. NIV).

3:16 - "psalms . . . hymns . . . spiritual songs" - "Psalms" probably refers to the OT Psalms, hymns perhaps to other songs of praise, and spiritual songs to songs of a more general nature (BKC, 682; Carson, 90). Probably no clear distinctions are intended, however.

3:17 - "do all in the name of the Lord Jesus" - This is a general principle for Christian conduct (cf. 1 Cor. 10:31). "In the name of" may suggest several things: for His glory, in harmony with His will, in submission to His authority, in dependence upon Him (Hendriksen, 164; Carson, 91; NIVBC, 837-838).

Lesson 13 - Philemon 1:4-21

Background - See NIVBC (935). Philemon apparently lived in Colosse (cf. Col. 4:17; Philemon 1:2). For a description of first-century slavery in the Greco-Roman world, see Kent (155-158; cf. NBD, 1198-1199).

1:5 - "faith" - Here this may refer to faithfulness (Carson, 105; Martin, 160). If so, the idea would be that Philemon expressed faithfulness and love toward Jesus and the saints. Others understand it as faith toward Jesus and love toward the saints (Hendriksen, 212; Kent, 163).

1:6 - "communication . . . may become effectual" - The word means fellowship or sharing (Vine's, 114). Here it probably refers to deeds that spring from faith (Lightfoot, 335). "Effectual" means active (Vine's, 194). Cf. NIV translation.

1:6 - "by acknowledging . . . every good thing" - "Acknowledging" means full, or complete, knowledge (BAG, 290-291; Lightfoot, 336). KJV and NIV suggest that the knowledge of "every good thing" the believer possesses in Christ is the result of the sharing of Philemon's faith. It could also be translated "in" or "through" knowledge (NASB), indicating that the sharing of his faith is the result of the knowledge of "every good thing" (cf. BKC, 771; Kent, 163-164; NIVBC, 937).

1:7 - "bowels" - The word is used here for affections, or the emotional nature, much as we use the word "heart" (Vine's, 76; Robt., IV:446). Other translations have "hearts" (NIV; NASB).

1:8-9 - Rather than issue an apostolic command to do what was "convenient," or proper, Paul appealed to Philemon on the basis of love. "Bold" probably implies his authority, as does "the aged" (NIVBC, 937).

1:11 - "profitable" - Probably a play on words here. Onesimus means "useful." Before he met Paul and was converted (vs. 10), Onesimus had been unprofitable. Now he lived up to his name (Hendriksen, 218; NIVBC, 937).

1:12 - "bowels" - See on verse 7 above. Modern translations render it "heart" (cf. NIV).

1:13-14 - Some commentators think that Paul was implying that Onesimus be freed and sent back to Paul (cf. BKC, 773; Carson, 109). Hendriksen (221), however, argues that such an idea is reading into the text (cf. Kent, 177).

1:14 - "without thy mind . . . " - NASB translates: "Without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will" (cf. NIV; NKJV).

1:15 - "perhaps . . . for a season" - Paul sees Onesimus's temporary absence from Philemon as God's providential working to bring him back to Philemon as a "brother" (vs. 16) forever. "For a season" = for an hour, that is, a very brief time (Lightfoot, 342).

1:16 - "in the flesh, and in the Lord" - This can mean: (1) both as a fellow-Colossian and as a brother in the Lord; (2) both in the affairs of this world and in the affairs of the higher life (Hendriksen, 221); (3) both in a master-slave (or man-to-man) relationship and in a new spiritual relationship (BKC, 773; Martin, 166); or (4) both as a transformed servant (on the human level) and as a brother in the Lord (spiritual level) (Carson, 111).

1:17 - "partner" - The word is related to the word for "fellowship." Here it has "the sense of 'business partner.' No doubt Paul meant for the word to imply 'fellowship' in the work of the risen Christ. Philemon is to 'welcome' . . . Onesimus as he would welcome Paul" (NIVBC, 938).

1:19 - "with mine own hand" - i.e., Paul was making this his promissory note (Hendriksen, 222; NIVBC, 938).

1:19 - "thou owest unto me even thine own self" - A gentle reminder that Philemon owes Paul much more than Paul owes him-namely, his own conversion. Philemon apparently had been converted either through Paul's direct ministry or through colleagues he had sent out "to the Lycus valley region including Colossae" (Martin, 167).

1:21 - "obedience" - Since Paul did not issue a command, what does he expect Philemon to be obedient to? Perhaps the simplest answer is that Paul was speaking of compliance with his wishes (Kent, 177; Martin, 168). Others suggest that it refers to obedience to the demands of God in general (Hendriksen, 224) or obedience to the love of Christ (NIVBC, 938).

1:21 - "more than I say" - This may imply Philemon's granting Onesimus his freedom (NIVBC, 938).

Abbreviations

BAG - Bauer, Arndt, Gingrich, A Greek-English Lexicon of the New Testament

B/D - Blass, Debrunner, and Funk, A Greek Grammar of the NT

BKC - Walvoord & Zuck, eds., The Bible Knowledge Commentary

Bruce - E. K. Simpson and F. F. Bruce, Ephesians and Colossians (NICNT)

Carson - Herbert M. Carson, Epistles of Paul to the Colossians and Philemon (Tyndale)

EDT - Walter Elwell, ed., The Evangelical Dictionary of Theology

Foulkes- Francis Foulkes, The Epistle of Paul to the Ephesians

GTJ - Grace Theological Journal

Hendriksen - William Hendriksen, New Testament Commentary: Philippians, Colossians, and Philemon

JFB - Jamieson, Fausset, and Brown's Commentary on the Whole Bible

Kent - Homer A. Kent, Jr., Ephesians: The Glory of the Church or Treasures of Wisdom: Studies in Colossians and Philemon

KJV - King James Version

KJV Para.- Falwell, ed., KJV Parallel Bible Commentary (formerly Liberty Bible Commentary)

Lightfoot - J. B. Lightfoot, St. Paul's Epistle to the Philippians; and St. Paul's Epistles to the Colossians and to Philemon

MacArthur - John MacArthur, New Testament Commentary: Ephesians

Martin - Ralph Martin, Colossians and Philemon (New Century Bible Commentary)

NASB - New American Standard Bible (Updated Edition)

NBD - Douglas, ed., New Bible Dictionary

NIV - New International Version

NIVBC - Barker & Kohlenberger, eds., NIV Bible Commentary (A 2-vol. abridgement of Expositor's Bible Commentary)

NJB - New Jerusalem Bible

NKJV - New King James Version

NRSV - New Revised Standard Version

Old ISBE - Orr, ed., International Standard Bible Encyclopedia (not the newer revised edition)

Robt - A. T. Robertson, Word Pictures in the New Testament

RSB - Ryrie Study Bible

Simpson - E. K. Simpson and F. F. Bruce, Ephesians and Colossians (NICNT)

TDNT - Kittel, et al., Theological Dictionary of the New Testament

Trench - Richard C. Trench, Synonyms of the New Testament

Vine's - Vine's Complete Expository Dictionary of Old and New Testament Words

WBC - Pfeiffer & Harrison, eds., Wycliffe Bible Commentary