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20 Now some Greeks were among those who had gone up in order to worship at the feast. 21 So these approached Philip, who was from Bethsaida in Galilee, and began asking him saying, “Sir, we want to see Jesus.” 22 Philip went and told Andrew. Andrew and Philip went and told Jesus. 23 And Jesus answered them, saying, “The hour has come that the Son of Man will be glorified.
42 And they were devoting themselves to the teaching of the apostles and to fellowship, to the breaking of bread and to prayers. 43 And fear came on every soul, and many wonders and signs were being performed by the apostles. 44 And all who believed were in the same place, and had everything in common. 45 And they began selling[a] their[b] possessions and property, and distributing these things to all, to the degree that anyone had need. 46 And every day, devoting themselves to meeting[c] with one purpose in the temple courts[d] and breaking bread from house to house, they were eating their food with joy and simplicity of heart, 47 praising God and having favor with all the people. And the Lord was adding every day to the total of those who were being saved.
Acts 2:45 The imperfect tense has been translated as ingressive here (“began selling”)
Acts 2:45 Literally “the”; the Greek article is used here as a possessive pronoun
Acts 2:46 The words “to meeting” are not in the Greek text but are implied
Acts 2:46 Here “courts” is supplied to distinguish this area from the interior of the temple building itself
14 When[a] they came to the crowd, a man came to him, knelt before him, 15 and said, “Lord, have mercy on my son, because he has seizures[b] and suffers terribly, for he often falls into the fire and into the water. 16 I brought him to your disciples, but[c] they were not able to heal him.” 17 Jesus answered,[d] “You[e] unbelieving[f] and perverse generation! How much longer must I be with you? How much longer must I endure[g] you?[h] Bring him here to me.” 18 Then[i] Jesus rebuked[j] the demon and it came out of him, and the boy was healed from that moment. 19 Then the disciples came[k] to Jesus privately and said, “Why couldn’t we cast it out?” 20 He told them, “It was because of your little faith. I tell you the truth,[l] if you have faith the size of[m] a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing[n] will be impossible for you.”[o]
Matthew 17:14 tn Here καί (kai) has not been translated.
Matthew 17:15 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
Matthew 17:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
Matthew 17:17 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
Matthew 17:17 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
Matthew 17:17 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
Matthew 17:17 tn Or “put up with.” See Num 11:12; Isa 46:4.
Matthew 17:17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
Matthew 17:18 tn Here καί (kai) has been translated as “Then.”
Matthew 17:18 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
Matthew 17:19 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselthontes) has been translated as a finite verb to make the sequence of events clear in English.
Matthew 17:20 tn Grk “For truly (ἀμήν, amēn), I say to you.” Here γάρ (gar) has not been translated.
Matthew 17:20 tn Grk “faith as,” “faith like.”
Matthew 17:20 tn Here καί (kai) has not been translated.
Matthew 17:20 tc Many significant mss (א* B Θ 0281 33 579 892* e ff1 sys,c sa) do not include 17:21 “But this kind does not go out except by prayer and fasting.” The verse is included in א2 C D L W Γ Δ ƒ1, 13 565 579 700 1241 1424 M al lat sy(p),h, but is almost certainly not original. As Metzger notes, “Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29” (TCGNT 35). The present translation follows NA28 in omitting the verse number as well, a procedure also followed by a number of other modern translations.
22 But the fruit of the Spirit[a] is love,[b] joy, peace, patience, kindness, goodness, faithfulness,[c] 23 gentleness, and[d] self-control. Against such things there is no law. 24 Now those who belong to Christ[e] have crucified the flesh[f] with its passions[g] and desires. 25 If we live by the Spirit, let us also behave in accordance with[h] the Spirit.
Galatians 5:22 tn That is, the fruit the Spirit produces.
Galatians 5:22 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
Galatians 5:22 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
Galatians 5:23 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
Galatians 5:24 tc ‡ Some mss (א A B C P Ψ 01221 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P46 D F G 0122*,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P46 with the Western and Byzantine text-groups, the shorter reading is preferred. NA28 includes the word in brackets, indicating doubts as to its authenticity.
Galatians 5:24 tn See the note on the word “flesh” in Gal 5:13.
Galatians 5:24 tn The Greek term παθήμασιν (pathēmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
Galatians 5:25 tn Or “let us also follow,” “let us also walk by.”
23 The Lord is my shepherd,[b]
I lack nothing.[c]
2 He takes me to lush pastures,[d]
he leads me to refreshing water.[e]
3 He restores my strength.[f]
He leads me down[g] the right paths[h]
for the sake of his reputation.[i]
4 Even when I must walk through the darkest valley,[j]
I fear[k] no danger,[l]
for you are with me;
your rod and your staff reassure me.[m]
5 You prepare a feast before me[n]
in plain sight of my enemies.
You refresh[o] my head with oil;
my cup is completely full.[p]
6 Surely your goodness and faithfulness[q] will pursue[r] me all my days,[s]
and I will live in[t] the Lord’s house[u] for the rest of my life.[v]
Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (menukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yeshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי(maʿgele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lemaʿan shemo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (revayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible[JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (veshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bevet). The form should be emended to וְשִׁבְתִּי (veshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (veyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.
24 “Everyone[a] who hears these words of mine and does them is like[b] a wise man[c] who built his house on rock. 25 The rain fell, the flood[d] came, and the winds beat against that house, but it did not collapse because its foundation had been laid on rock. 26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 27 The rain fell, the flood came, and the winds beat against that house, and it collapsed—it was utterly destroyed!”[e]
28 When[f] Jesus finished saying these things, the crowds were amazed by his teaching, 29 because he taught them like one who had authority,[g] not like their experts in the law.[h]
Matthew 7:24 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
Matthew 7:24 tn Grk “will be like.” The same phrase occurs in v. 26.
Matthew 7:24 tn Here and in v. 26 the Greek text reads ἀνήρ (anēr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anthrōpos) in vv. 48 and 49.
Matthew 7:25 tn Grk “the rivers.”
Matthew 7:27 tn Grk “and great was its fall.”
Matthew 7:28 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
Matthew 7:29 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Jesus addressed the issues directly, in terms of his own understanding, without citing other teachers.
Matthew 7:29 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
7 “Do not judge so that you will not be judged.[a] 2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive.[b] 3 Why[c] do you see the speck[d] in your brother’s eye, but fail to see[e] the beam of wood[f] in your own? 4 Or how can you say[g] to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
Matthew 7:1 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verb will not be judged has God is the unstated performer of the action. Such usage is generally thought to have arisen within Judaism out of the tendency to minimize the mention of God’s name out of reverence for God, and carried over into early Christian tradition, although in this particular verse the agent may be left unstated more for rhetorical effect. See also ExSyn 437-38.
Matthew 7:2 tn Grk “by the measure with which you measure it will be measured to you.”
Matthew 7:3 tn Here δέ (de) has not been translated.
Matthew 7:3 sn The term translated speck (KJV, ASV “mote”; NAB “splinter”) refers to a small piece of wood, chaff, or straw; see L&N 3.66.
Matthew 7:3 tn Or “do not notice.”
Matthew 7:3 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
Matthew 7:4 tn Grk “how will you say?”
51 Be gracious to me, O God, according to your loyal love.
According to your abundant mercies,
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and from my sin cleanse me.
3 For I myself know[b] my transgressions,[c]
and my sin is ever before me.
4 Against you, only you, I have sinned
and have done this evil[d] in your eyes,
so that you are correct when you speak,
you are blameless when you judge.
5 Behold, in iniquity I was born,
and in sin my mother conceived me.
6 Behold, you delight in truth in the inward parts,
and in the hidden parts you make me to know wisdom.
7 Purify me with hyssop, and I shall be clean.
Wash me, and I shall be whiter than snow.
8 Make me hear joy and gladness;
let the bones you have crushed rejoice.
9 Hide your face from my sins,
and all my iniquities blot out.
10 Create a clean heart for me, O God,
and renew a steadfast spirit within me.[e]
Psalm 51:1 The Hebrew Bible counts the superscription as the first two verses of the psalm; the English verse number is reduced by two
Psalm 51:3 Literally “I, I know”
Psalm 51:3 Or “rebellions”
Psalm 51:4 Hebrew “the evil”
Psalm 51:10 Literally “in my inner parts”
23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
92 It is fitting[b] to thank the Lord,
and to sing praises to your name, O Most High.[c]
2 It is fitting[d] to proclaim your loyal love in the morning,
and your faithfulness during the night,
3 to the accompaniment of a ten-stringed instrument and a lyre,
to the accompaniment of the meditative tone of the harp.
4 For you, O Lord, have made me happy by your work.
I will sing for joy because of what you have done.[e]
Psalm 92:1 sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.
Psalm 92:1 tn Or “good.”
Psalm 92:1 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 92:2 tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.
Psalm 92:4 tn Heb “the works of your hands.”
6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him. 7 By faith Noah, when he was warned about things not yet seen, with reverent regard[a] constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.
8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 9 By faith he lived as a foreigner[b] in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs[c] of the same promise. 10 For he was looking forward to the city with firm foundations,[d] whose architect and builder is God.
Hebrews 11:7 tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”
Hebrews 11:9 tn Or “settled as a resident alien.”
Hebrews 11:9 tn Or “heirs with him.”
Hebrews 11:10 tn Grk “that has foundations.”
28 Do you not know?
Have you not heard?
The Lord is an eternal God,
the Creator of the whole earth.[a]
He does not get tired or weary;
there is no limit to his wisdom.[b]
29 He gives strength to those who are tired;
to the ones who lack power, he gives renewed energy.
30 Even youths get tired and weary;
even strong young men clumsily stumble.[c]
31 But those who wait for the Lord’s help[d] find renewed strength;
they rise up as if they had eagles’ wings,[e]
they run without growing weary,
they walk without getting tired.
Isaiah 40:28 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
Isaiah 40:28 sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor are his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).
Isaiah 40:30 tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.
Isaiah 40:31 tn The word “help” in the phrase “for the Lord’s help” is supplied in the translation for clarification, as is the possessive on “Lord.”
Isaiah 40:31 tn Heb “they rise up [on] wings like eagles” (TEV similar).
DEDICATION OF MEMORIALS TO BILL HUST. This morning we will dedicate new communion linens and paraments for the altar table in memory of our beloved friend and pastor emeritus Bill Hust. Bill regarded the celebration of the sacrament of the Lord’s Supper as one of his most cherished and sacred duties as a pastor and he joyfully and faithfully assisted in its serving here at Morgan’s Chapel as long as he was physically able. These gifts were chosen by Judy and purchased with donations given in Bill’s memory by the many who loved him and wished to honor his ministry, his lifelong service to God, and his loving friendship. We are blessed to have several members of the Hust family here with Judy to present these memorials.
“And one of them, a lawyer, asked him a question, to test him. “Teacher, which is the great commandment in the law?” And he said to him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets.””
Matthew 22:35-40 RSV
https://bible.com/bible/2020/mat.22.35-40.RSV
This is a methodology for theological reflection that is credited to John Wesley. The term itself was coined by 20th century American Methodist scholar Albert C. Outler. This method involved scripture, tradition, experience, and reason as four different sources of theological or doctrinal development. The theological teaching of each parts are stated as follows:
Wesley insisted that scripture is the first authority and contains the only measure whereby all other truth is tested. It was delivered by authors who were divinely inspired. It is a rule sufficient of itself. It neither needs, nor is capable of, any further addition. The scripture references to justification by faith as the gateway to scriptural holiness are well known to true Wesleyans:
Romans 2:13 - For not the hearers of the law are just before God, but the doers of the law shall be justified. Romans 3:24 - Being justified freely by his grace through the redemption that is in Christ Jesus:
Romans 3:28 - Therefore we conclude that a man is justified by faith without the deeds of the law.
Galatians 2:16 - Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
Wesley wrote that it is generally supposed that traditional evidence is weakened by length of time, as it must necessarily pass through so many hands in a continued succession of ages. Although other evidence is perhaps stronger, he insisted: "Do not undervalue traditional evidence. Let it have its place and its due honor. It is highly serviceable in its kind, and in its degree". The Apostle Paul spoke of the importance of tradition, but with proper understanding: 2 Thessalonians 2:15 - Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. Colossians 2:8 - See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.Wesley states that those of strong and clear understanding should be aware of its full force. For him it supplies a link through 1,700 years of history with Jesus and the apostles. The witness to justification and sanctification is an unbroken chain drawing us into fellowship with those who have finished the race, fought the fight, and who now reign with God in his glory and might. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross,despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1-2
Although scripture is sufficient unto itself and is the foundation of true religion. Wesley wrote: "Now, of what excellent use is reason, if we would either understand ourselves, or explain to others, those living oracles." He states quite clearly that without reason we cannot understand the essential truths of Scripture. Reason, however, is not a mere human invention. It must be assisted by the Holy Spirit if we are to understand the mysteries of God. With regard to justification by faith and sanctification Wesley said that although reason cannot produce faith, when impartial reason speaks we can understand the new birth, inward holiness, and outward holiness. Although reason cannot produce faith, it can shorten the leap.
Apart from scripture, experience is the strongest proof of Christianity. "What the scriptures promise, I enjoy". Again, Wesley insisted that we cannot have reasonable assurance of something unless we have experienced it personally. John Wesley was assured of both justification and sanctification because he had experienced them in his own life. What Christianity promised (considered as a doctrine) was accomplished in his soul. Furthermore, Christianity (considered as an inward principle) is the completion of all those promises. Although traditional proof is complex, experience is simple: "One thing I know; I was blind, but now I see." Although tradition establishes the evidence a long way off, experience makes it present to all persons. As for the proof of justification and sanctification Wesley states that Christianity is an experience of holiness and happiness, the image of God impressed on a created spirit, a fountain of peace and love springing up into everlasting life.
Purge me from every sinful blot; My idols all be cast aside: Cleanse me from every evil thought, From all the filth of self and pride.
The hatred of the carnal mind Out of my flesh at once remove: Give me a tender heart, resigned, And pure, and full of faith and love.
John Wesley
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The church family at Morgan’s Chapel
warmly welcomes you to worship this evening.
We also invite you to worship with us
each Sunday morning at 9:30 am.
May we all be blessed this Christmas as we
celebrate the birth of the Christ Child.
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”Thanks be to God for His indescribable gift”
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Offering for United Methodist Children’s Home
At the Christmas season the United Methodist Church
receives a special offering to support the work of
”Embrace Alabama Kids” (formerly known as the United Methodist Children’s Home). Historically, this has been called the ”White Christmas” offering, but in fact these gifts go on giving all year round, providing a safe and loving place to call home to children who have been orphaned, abandoned, or neglected. Our entire offering tonight supports this important ministry.
Offering plates are at the front and back of the
sanctuary to receive your gifts.
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Christmas Eve 2021 🟇 6:00 pm
CHIMING OF THE HOUR
Welcome 🟇 Dr. Ken Moore
Prelude 🟇 Cathy Peterson
Lighting of the Advent Wreath
Joshua and Rachel Martin
#234 “O Come, All Ye Faithful”
Isaiah 9:2, 6-7 🟇 Karen Becht
#211 ”O Come, O Come, Emmanuel” vs 1-4
Mary, Did You Know? 🟇 Randy Smith
Luke 2:1-7 🟇 Jimmy Donaldson
#230 ”O Little Town of Bethlehem”
O Holy Night 🟇 Cathy Peterson
Luke 2:8-20 🟇 Miranda Griffiths
Were You There on That Christmas Night? 🟇 Choir
#246 “Joy to the World”
Matthew 2:1-12 🟇 Dotty Mott
#254 “We Three Kings”
John 1:1-14 🟇 John Bullard
The Mystery of Christmas 🟇 Dr. Ken Moore
Holy Communion
#239 “Silent Night” 🟇 Lighting of the Candles
Benediction
Postlude
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Morgan’s Chapel United Methodist Church
Worship 9:30 am
Bread Ministry 8:00 am Wednesday
6325 Bon Secour Highway / Post Office Box 88
Bon Secour, Alabama 36511 (251) 949-7400
Pastor’s Phone 501 282-8452
Pastor’s Email: drkenmoore@live.com
Church web site: MorgansChapel.org
Church Email: info@morganschapel.org
Facebook: Facebook.com/MorgansChapel
We are called to be the visible love of Jesus Christ
in our community.
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Were You There on That Christmas Night? CCLI Song # 131679 Natalie Sleeth © 1976,
2018 Hope Publishing Company Mary, Did You Know? CCLI Song # 839225 Buddy Greene | Mark Lowry © 1991, 1993 Rufus Music (Admin. by Capitol CMG Publishing) Curb Word Music (Admin. by WC Music Corp.) All other hymns and carols are public domain. Music in this service is covered under Morgan’s Chapel CCLI licenses #20218880 & #11138946 and One License #A-738105.
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History of Morgan’s Chapel
Morgan’s Chapel had its birth in the mid-1920s when a group of Methodist
men and women organized the first congregation. When the doors
were closed in the 1960s, the building was abandoned.
In 1999, a group of Methodist men and women renovated
and re-opened the church.
It was chartered as Morgan’s Chapel United Methodist Church
at 12:01 AM on January 1, 2000 and became
the “First Church of the New Millennium”.
We believe spiritual needs are met and lives enriched
in a Christ-centered environment of prayer, love, and fellowship.
If you are interested in church membership, please speak with our pastor.
8 He who does not love does not know God; for God is love.
4 And we are writing this that our[a] joy may be complete.
1 John 1:4 Other ancient authorities read your
1 John 1:4 in all English translations
6 For to us a child is born,
to us a son is given;
and the government will be upon his shoulder,
and his name will be called
“Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.”
Morgan's Chapel Church
