John 6 – 8

Answers

2009

John 6: 1-15 – Jesus Feeds the Five Thousand

Jesus has proclaimed His deity before the Jewish leaders and has won their wrath.  He claims to do the will of the Father and gives them the key to eternal life – “I assure you, those who listen to my message and believe in God who sent Me have eternal life.  They will never be condemned for their sins, but they have already passed from death to life.  (John 5:24).”  Yet, they continued to reject Him and plotted to kill Him.

John does not record events in the life of Jesus that do not help Him fulfill His purpose, so many of the events of Mark and Luke are not mentioned here.  But the feeding of the five thousand men (not counting at least that many women and children) is so spectacular that it is included in all four gospels.  Jesus always had compassion on the people He created and this was a great opportunity to give an important sign, but more important, a chance to teach a message through the miracle.

The problem; how to meet the needs of this vast crowd?  Four solutions were proposed:

1. The disciples suggested that Jesus send the people away (seen in Mark and Matthew).  They were tired and didn’t want to be bothered.
2. The second solution came from Philip when put to the test of where to buy food for them all.  What was his response?  (A) V.7 – “It would take a small fortune to feed them.”  It isn’t going to happen – they had no money!
3. The third solution came from Andrew.  It wasn’t much of a solution and he wasn’t sure how the problem was going to be solved, but he found a boy with two little fish and five barley loaves. “It isn’t much, but that is all we have!” This is typical of Andrew – how?  (A) He is always bringing somebody to Jesus (John 1:40-42; 12:20-22).  He was a “people person” who helped solve problems.  He was because he believed in the Lord and shared the good news with others..
4. The fourth solution came from our Lord.  He took the boy’s lunch, blessed it, broke it, handed it out to His disciples and they fed the crowd with twelve baskets full of leftovers to spare.  What is the lesson here?  (A) Whenever there is a need, give all that you have to Jesus and let Him do the rest.  Begin with what you have, but be sure you give it all to Him!
5. And give thanks!  Jesus did!  God is the source of all that is good and fills our needs.

Jesus Walks On Water – 6:15-21

Jesus reacted to the crowd who wanted now to make Him their king.  He knew their hearts were not right and wanted Him to be king for the wrong reasons.  How often do we too worship Jesus when our needs are met; but come a storm, how often do we fail to do the same? 

The disciples waited for Jesus, but when He didn’t come, they got into their boats and headed home.  A great gale came (v.18) and these seasoned fishermen were terrified.  Jesus appears walking on the water towards them.

1. Did Jesus know a storm was coming?  Why did He deliberately send His friends into a storm?  (A) Of course!  He knew the storm was coming, but rather than send them into danger, He rescued them from a greater danger, the danger of being swept along by the fanatical crowd.  Ego can be a terrible curse.
2. What might another reason be?  (A) He had to balance their lives.  They had experienced the miracle and been part of its execution, but now they had to face a storm and trust the Lord more.  He wanted their hearts, not fill their stomachs.

Jesus, The Bread of Life – John 6:22-71; Possibly the most important verses in Scripture.  Jesus, God Himself, explains clearly how to get to Heaven and its reward – eternal life and its assurance.  These verses can be difficult to comprehend, we are only fallible people, (after all) and there have been vastly different interpretations proposed over the years.  We tend to allow letting the Word of God be just that – His Word, infallible and true and we take a conservative, literal view of these verses.  Allow the Holy Spirit to lead you to understand.

Jesus and His disciples crossed over safely to Capernaum in the night and hoped to find rest there.  But the crowds followed them there and once again crowded around Him.  He admonishes them with the truth, that they were there only because He fed them and they wanted more of the same.  In fact, they demanded that He give them a sign from heaven that He was indeed the Messiah.  This sign was to be one like the provision of manna in the wilderness.  Instead, Jesus tells them not to pursue these earthly things, but to spend their energy seeking eternal life (v.26).

1. They misunderstand and ask what they should do to have this eternal life.  What is His answer?  (A) V.29, “This is what God wants you to do: believe in the One He has sent.”
2. However, the crowd seeks the sign of manna and miraculous feeding as in the wilderness wanderings.  Jesus says that there are two kinds of food.  What are they?  (A) Food for the body, which is necessary but not the most important; and food for the inner man, which is essential.  They needed not food, but life.  Food only sustains life, but Jesus gives eternal life (v.35). 
3. He tells them that the true bread is the One who comes down from heaven and gives life to the world (v.33).  They missed the word “gives” – they thought they had to “do something (a “works” salvation).”  What is Jesus’ response?  (A) The only ‘work” that was necessary – to believe on the Savior (v.35).  * When a person believes in Christ, he is not performing a good work that earns him some credit towards salvation.  It is about what God does in response to our faith that is important (Eph. 2:8-10).  To add any kind of human effort to salvation and justification means that God’s work (the Father, Son, and Spirit) is insufficient and negates its value and efficacy.
4. These verses are among the most difficult to comprehend correctly and yet believe unconditionally.  The key here is that Jesus (the Lord God) clearly explains the will of the Father.  Either we accept what He says, or like the Jews, reject it out of pride and unbelief.  Jesus recently described Himself as the source of living, eternal water.  V.35 tells us that He is “The Bread of Life.”  How is He the bread of life?  (A) Like the living water, any one who will come to Him will never be hungry again and whoever believes in Him will never thirst (v.35).  Notice the order – first, man must come to Him; second, He must believe.  Question is; how must (or even can) man come to Christ?
5. V. 37 is very important because it states in a few words two of the most important teachings of the Bible.  The first is that God has given (note the verb tense – from before the beginning of time) certain ones to Christ and that all those whom He has given will, (in future time after this saying), be saved.  The other is the teaching of man’s responsibility.  This is one of those verses that is totally beyond human comprehension; that is, God chooses and gives as a gift to Christ whom He will, yet it is man’s responsibility to come and believe.  In order to be saved, a man must come to the Lord Jesus and accept Him by faith.  God does choose some people to be saved, but the Bible never teaches that He chooses some to be damned.  If anyone is saved, it is by the free grace of God.  In grace, God stoops down and saves individuals out of the great mass of humanity.  Does He have the right to do this?  He certainly does.  God can do as He chooses, and no man can deny Him this right.  We know that God will never do anything that is wrong or unjust.  “Those that the Father has given to Jesus as His gift (past tense –already done!), will come to Him, and He will never reject them – never (v.37)!!”
6. But just as the Bible teaches that God has elected certain persons to salvation, it also teaches that man is responsible to accept the gospel.  God makes a universal offer – that if a man will believe on the Lord Jesus Christ, he will be saved.  God does not save men against their will.  A person must come to Him in repentance and faith, and then God will save him.  No one who comes to God through Christ will be cast out!  V. 39 talks about the will of the Father.  Which is what?  (A) That everyone who was given to Christ would be saved and kept until the resurrection of the just (the Rapture).  This tells us of our assurance!  Christ can’t and won’t lose even one who believes in Him.  So many today believe that one can lose their salvation.  If Christ says you cannot, you will not!
7. The Lord goes on to tell how a person became a member of the family of the redeemed.  God’s will is that everyone who sees the Son and believes in Him may have everlasting life (v.40).  How does one see the Son?  (A) It means to see the Son not with physical eyes but with the eyes of faith.  One must recognize that Jesus Christ is the Son of God and the Savior of the world.
8. Still the people complained and murmured against Him.  Just like today, people refuse to believe the Word.  How do people come to Jesus (v.44, 45)?  (A) Man is utterly hopeless and helpless.  Romans tells us that we were dead in our sins.  Man does not have the strength, or desire, or the knowledge to come to Jesus by himself.  Unless the Father first begins to work in his heart and life through the Holy Spirit, he will never realize his terrible guilt and his need of a Savior.  The Father draws people to Jesus and teaches them how to believe.  “Everyone who hears and learns from the Father comes to me.”  (John 6:45).  That is how much the Father loves you, that He gives you as a perfect gift to His Son.  The gift could not be anything but perfect.  And to make sure that it is perfect, the Father draws and teaches men how to believe.  What a God!  What a Savior!
9. V.47 is one of the clearest and briefest statements in all the Word of God concerning the way of salvation.  Jesus stated in words that could hardly be misunderstood – “I assure you, anyone who believes in Me already has eternal life.”  But what about something I have to do?  Doesn’t that count toward salvation?  (A) No!  Jesus says he who believes – He does not say he who works, he who is baptized, he who keeps the law, not by church membership, not by obeying the Golden Rule, the Law of Moses, or church tradition, but simply by believing (quoted 150 times in the NT) in the Lord Jesus Christ as Savior.  Notice the tense of the verb –“already has” – it is done, signed sealed and delivered!  God does it all!
10. Before we leave this section (thanks for bearing with me here, it is so very important and misunderstood), we need to look at vs. 51-58.  These verses blew the people away and are still a point of controversy in certain denominations.  Jesus claims to be “the Bread of Life; anyone eating it would live forever.  This bread is His flesh, offered so the world may live.”  Does He mean that men must eat of Him in a physical, literal way?  (A) That idea is impossible and repulsive.  Some believe that He meant to teach that we must eat of Him in the communion service; that in some miraculous way the bread and wine are changed into the literal body and blood of Christ and that in order to be saved we must partake of those elements.  This is called the Doctrine of Transubstantiation, which gained popularity in the 11^th century.  It claims that by partaking of the Eucharist, one participates, with Christ in His sacrifice.  However, the context is clear – that to eat of Him means to believe on Him.  Compare vs. 47 and 54 – v.47 says, “who believes has eternal life” and v.54 – “who eats His flesh and drinks His blood has eternal life.”  This is called the law of equality.  Things equal to the same thing are equal to one another.  To eat His flesh and drink His blood is to believe on Him.  He died once for all.

I hope that we didn’t lose anyone here.  I know that many were brought up in certain denominations and were taught different Doctrines than are taught here.  That is OK, I understand that; but all that we have studied is directly from Scripture, verse-by-verse and is the inerrant Word of God.  Learning from Scripture is what was meant in verse 45, that God will teach through Scripture.  Read Jesus’ admonition in vs. 63-65.  Are you still with us? 

Chapter 7 – The Son of God’s Third Year of Ministry: Jerusalem

John 6:66 tells us that many of the disciples at that point left Jesus.  It’s like that with people – if you don’t tickle their fancy, they’re gone!  Jesus turned to His trusted ones and asked if they too would leave Him.  Simon Peter answers that they believe.  But chapter seven begins with Jesus in Galilee, now several months after the events of chapter six.  The Feast of Tabernacles is at hand and His brothers urge Him to go to Jerusalem.  But Jesus knows their hearts which are as full of disbelief as that of the crowds who left Him.  He knows it is not the right time to confront the Jewish elders.  He is doing the will of the Father on His timeline. 

1. Why then do we find Him at the temple?  (A) Always obedient, He obeys the Law of Moses and secretly attends the Feast of Tabernacles, which celebrates the wandering in the desert of the tribes of Israel for forty years.
2. Midway through the festival, He gets up and begins to teach in the Temple.  The leaders were amazed at the depth of His understanding of the Scriptures and try to compare His unlearned teaching with what they taught after years of study.  How does He answer?  (A) V.16 – “I’m not teaching My own ideas, but those of God who sent Me.  Anyone who wants to do the will of God will know whether My teaching is from God or is merely My own.”  He is making it very clear that He is from heaven and doing the Father’s will.  God will reveal whether the teachings of Christ are divine or whether it was Jesus’ own agenda He followed.  We can rest in that.  It is why we carefully use only Scripture to study God’s Word.
3. V.19 – Jesus makes a direct accusation against the Jews, “None of you obeys the law of Moses!  In fact, you are trying to kill Me.”  Why did He say this?  (A) He reminded them that Moses gave them the law.  They took pride in the fact that they possessed the law.  They forgot that there was no virtue in merely possessing the law.  The law demanded absolute obedience to its commandments – they were already breaking it by planning to kill Him.
4. A tradition had grown among the Jews that for the first seven days of this Feast, a golden jar filled with water from the pool of Siloam would be carried to the altar and the people would recite, “With joy you will draw water from the wells of salvation.”  On the last day of the Feast, this sacrifice is omitted.  But Jesus uses this opportunity to make a public invitation to accept Him as the living water of salvation.  What words of significance does He use in vvs. 37 and 38 to invite them?  (A) Jesus uses the now familiar words – thirst, come, drink.  This is the gospel in a nutshell.  The recognition of a spiritual need leads to an approach to the source, followed by receiving what is needed.
5. What does he mean when He says in vs. 38,39,“If you believe in Me, come and drink.  For the Scriptures declare that rivers of living water will flow from you.” When He said, “living water,” He was speaking of the Spirit who would be given to everyone believing.”  What is He talking about?  (A) The rivers of living water are the spiritual blessing that will flow from them to help others.  V. 39 is important because it teaches that all who receive the Lord also receive the Spirit of God; it is not an event that takes place later.  All who believe are saved and at that moment of conversion, one receives the Spirit.

Chapter Eight – Jesus the Light of the World

Once again, we see Jesus teaching in the Temple.  The Pharisees and Scribes are anxious to find some charge to bring against Jesus, so they drag a woman who had just been caught in the act of adultery before Him.  The man obviously also caught in the act is notably absent. 

1. If they were to use this situation as a trap for Jesus, how would they spring it?  (A) They wanted the Lord to contradict the Law of Moses (v.5).  According to the law, a person taken in the act of adultery should be stoned to death.  They knew that if He let the woman go free, He would be opposing the Law and they would accuse Him of being unjust.  But if He condemned the woman to death, then they might show He was an enemy of the Romans (they alone could condemn someone to death).  They might also say He was unmerciful.
2. How did He deal with this dilemma?  (A) He stooped down and wrote in the dirt, what exactly we do not know.  But it accused every one of these men of having sinned themselves.  Those who wish to judge others must be pure themselves.  They were convicted by their conscience.
3. How does Jesus treat her?  (A) He might have treated her with righteous condemnation, but instead, He said to her,  “Neither do I condemn you; go and sin no more.”
4. Maybe in response to the actions of the Pharisees and the sin of the woman, Jesus, still speaking in the Temple, announces that, “I Am the light of the world.  If you follow Me you won’t be stumbling through the darkness, because you will have the Light that leads to life (v.12).”  What is the point He is making?  (A) The “I Am” statement declares that He is God.  The Jews were well aware of it.  The world is in the darkness of sin and ignorance.  The Light of the world is Jesus.  Apart from Him, there is no deliverance from the blackness of sin.  Anyone following Him would not walk in the darkness, but have the Light of life.  To follow Him means to believe in Him.  This what is required for salvation.  God does the rest (what is “the rest?)!  As believers, we are to repent of our sins, trust Him as Lord and Savior, and then to commit one’s whole life to Him (this is to be “born again”). 
5. He knows that the leaders are condemning Him, but responds to their charge that He judges no one.  He is God but does not judge?  What does He mean?  (Fortunately for the world, Jesus was not sent to condemn, but to save.  As the Light of the world, as the bread of life, as the living water, He does just that.  People condemn themselves.  The time for judgment will soon come.
6. In v.25, Jesus answers the leaders, “I Am going away.  You will search for Me and die in your sin.  You cannot come where I am going.”  What is He saying?  (A) Going away refers to not only His death and burial, but also to His resurrection.  The Jews would continue to seek their Messiah, not realizing that He had been amongst them and they rejected Him.  Because of their rejection, they would die in “their sin” (singular) meaning the sin of rejection.  They would forever be prevented from entering heaven.  Those who refuse to accept (to believe) the Lord Jesus have no hope of heaven! 
7. V.24 follows up on this statement of rejection.  – If they continued to reject Him, there was no alternative.  Apart from the Lord, there is no way to obtain forgiveness of sins, and those who die with their sins unforgiven cannot possibly enter heaven.  Sinners are forgiven once for all when they accept Jesus as Lord and Savior.  We continue to confess our sins to regain fellowship with God.
8. It seems that as time went on, the Jews were becoming more thickheaded and stubborn in their refusal to believe.  Some did believe, and to them He said “You are truly My disciples if you keep on obeying (v.31).  Is He making a distinction between some disciples?  (A) The distinction is in the word “truly.”  A disciple is anyone who claims to be a learner, but one who is truly a disciple is one who has definitely committed himself to the Lord Jesus.  These keep His teachings.  Obeying His word does not save them, but they obey His word because they are saved.

John 6:35-45

³⁵And Jesus said to them, “I AM the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. ³⁶“But I said to you that you have seen Me and yet do not believe. ³⁷“All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. ³⁸“For I have come down from heaven, not to do My own will, but the will of Him who sent Me. ³⁹“This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day

6:37 All that the Father gives Me will come to Me. This verse emphasizes the sovereign will of God in the selection of those who come to come to Him for salvation (cf. vv. 44, 65; 17:6, 12, 24). The Father has predestined those who would be saved (see notes on Rom. 8:29,  30; Eph. 1:3–6; 1 Pet. 1:2). The absolute sovereignty of God is the basis of Jesus’ confidence in the success of His mission (see note on v. 40; cf. Phil. 1:6). The security of salvation rests in the sovereignty of God, for God is the guarantee that “all” He has chosen will come to Him for salvation. The idea of “gives me” is that every person chosen by God and drawn by God (v. 44) must be seen as a gift of the Father’s love to the Son. The Son receives each “love gift” (v. 37), holds on to each (v. 39), and will raise each to eternal glory (vv. 39, 40). No one chosen will be lost (see notes on Rom. 8:31–39). This saving purpose is the Father’s will which the Son will not fail to do perfectly (v. 38; cf. 4:34; 10:28, 29; 17:6, 12, 24).

. ⁴⁰“And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.”

6:40 everyone who sees the Son and believes in Him. This verse emphasizes human responsibility in salvation. Although God is sovereign, He works through faith, so that a man must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (cf. 14:6). However, even faith is a gift of God (Rom. 12:3; Eph. 2:8, 9). Intellectually harmonizing the sovereignty of God and the responsibility of man is impossible humanly, but perfectly resolved in the infinite mind of God.

⁴⁴“No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day

6:44 draws him. Cf. v. 65. The combination of v. 37a and v. 44 indicate that the divine drawing activity which Jesus referred to cannot be reduced to what theologians call “prevenient grace,” i.e., that somehow the power to come to Christ is allegedly dispensed to all of mankind, thus enabling everyone to accept or reject the gospel according to their own will alone. Scripture indicates that no “free will” exists in man’s nature, for man is enslaved to sin (total depravity) and unable to believe apart from God’s empowerment (Rom. 3:1–19; Eph. 2:1–3; 2 Cor. 4:4; 2 Tim. 1:9). While “whosoever will” may come to the Father, only those whom the Father gives the ability to will toward Him will actually come to Him. The drawing here is selective and efficacious (producing the desired effect) upon those whom God has sovereignly chosen for salvation, i.e., those whom God has chosen will believe because God has sovereignly determined that result from eternity past (Eph. 1:9–11).

.⁴⁵“It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. ⁴⁶“Not that anyone has seen the Father, except He who is from God; He has seen the Father. ⁴⁷“Most assuredly, I say to you, he who believes in Me has everlasting life.

6:45 Jesus paraphrased Is. 54:13 to support the point that if someone comes to faith and repentance to God, it is because they have been “taught,” and hence drawn, by God. The “drawing” and “learning” are just different aspects of God’s sovereign direction in the person’s life. Those taught by God to grasp the truth are also drawn by God the Father to embrace the Son.

Romans 8:29-30

²⁹For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. ³⁰Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

8:29 foreknew. Not a reference simply to God’s omniscience—that in eternity past He knew who would come to Christ. Rather, it speaks of a predetermined choice to set His love on us and established an intimate relationship—or His election (cf. Acts 2:23—an inviolable rule of Gr. grammar, called the Granville Sharp rule, equates “predestinated” and “foreknowledge;” see notes on 1 Pet. 1:1, 2, and cf. with 1:20—the term must be interpreted the same in both verses). See notes on election in 9:10–24. predestined. Lit. “to mark out, appoint, or determine beforehand.” Those God chooses, He destines for His chosen end—that is, likeness to His Son (see notes on Eph. 1:4,  5, 11). conformed to the image of His Son. The goal of God’s predestined purpose for His own is that they would be made like Jesus Christ. This is the “prize of the upward call” (Phil. 3:14); cf. Eph. 4:13; Col. 1:28; Phil. 3:20,  21; 1 John 3:2). firstborn. The preeminent one, the only one who is the rightful heir (cf. Ps. 89:27; Col. 1:15–18; Rev. 1:5). Jesus Christ is the most notable one among those who have become “brethren” by being made like Him.

8:30 predestined. See note on v. 29. called. See note on 1:7. justified. See note on 3:24. glorified. Paul uses the past tense for a future event to stress its certainty (cf. vv. 18, 21; 2 Tim. 2:10).

Romans 1:5-7

⁵Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, ⁶among whom you also are the called of Jesus Christ; ⁷To all who are in Rome, beloved of God, called to be saints:

1:6 called. See note on 1:7. Always in the NT epistles the “call” of God refers to God’s effectual call of elect sinners to salvation (cf. 8:28–30), rather than the general call to all men to believe (cf. Matt. 20:16).[1]

1:7 Rome. See Introduction: Background and Setting. beloved of God, called … saints. The Gr. text records these as 3 separate privileges: 1) God has set His love on His own (5:5; 8:35; Eph. 1:6;  2:4, 5; 1 John 3:1); 2) He has extended to them not only the general, external invitation to believe the gospel (Is. 45:22;  55:6; Ezek. 33:11; Matt. 11:28; John 7:37; Rev. 22:17), but His effectual calling—or His drawing to Himself all those He has chosen for salvation (8:30; 2 Thess. 2:13,  14; 2 Tim. 1:9; see note on John 6:44); and 3) God has set believers apart from sin unto Himself, so that they are holy ones (1 Cor. 3:16,  17; 1 Pet. 2:5, 9).

Eph. 1:3-14

³Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, ⁴just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, ⁵having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, ⁶to the praise of the glory of His grace, by which He has made us accepted in the Beloved. ⁷In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace ⁸which He made to abound toward us in all wisdom and prudence, ⁹having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, ¹⁰that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him. ¹¹In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, ¹²that we who first trusted in Christ should be to the praise of His glory. ¹³In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

1:3–14 This passage describes God’s master plan for salvation in terms of the past (election, vv. 3–6a), the present (redemption, vv. 6b–11), and the future (inheritance, vv. 12–14). It can also be viewed as emphasizing the Father (vv. 3–6), the Son (vv. 7–12), and the Spirit (vv. 13–16).

1:3 Blessed. Derived from the same Gr. word as “eulogy,” which means to praise or commend. This is the supreme duty of all creatures (see notes on Rom. 1:18–21; cf. Rev. 5:13). God … who has blessed us with every spiritual blessing. In His providential grace, God has already given believers total blessing (Rom 8:28; Col. 2:10; James 1:17; 2 Pet. 1:3). “Spiritual” does not refer to immaterial blessings as opposed to material ones, but rather to the work of God, who is the divine and spiritual source of all blessings. in the heavenly places. Lit. “in the heavenlies.” This refers to the realm of God’s complete, heavenly domain, from which all his blessings come (cf. v. 20; 2:6; 3:10; 6:12). in Christ. God’s superabundant blessings belong only to believers who are His children, by faith in Christ, so that what He has is theirs—including His righteousness, resources, privilege, position, and power (cf. Rom 8:16, 17).

1:4 He chose us. The doctrine of election is emphasized throughout Scripture (cf. Deut. 7:6; Is. 45:4; John 6:44; Acts 13:48; Rom 8:29;  9:11; 1 Thess. 1:3, 4; 2 Thess. 2:13; 2 Tim 2:10; see note on 1 Pet. 1:2). The form of the Gr. verb behind “chose” indicates that God not only chose by Himself but for Himself to the praise of His own glory (vv. 6, 12, 14). God’s election or predestination does not operate apart from or nullify man’s responsibility to believe in Jesus as Lord and Savior (cf. Matt. 3:1,  2; 4:17; John 5:40). before the foundation of the world. Through God’s sovereign will before the creation of the world and, therefore, obviously independent of human influence and apart from any human merit, those who are saved have become (^{past tense!)} eternallyunited with Christ Jesus. Cf. 1 Pet. 1:20; Rev. 13:8; 17:8. holy and without blame before Him. This describes both a purpose and a result of God’s choosing those who are to be saved. Unrighteous persons are declared righteous, unworthy sinners are declared worthy of salvation, all because they are chosen “in Him” (Christ). This refers to Christ’s imputed righteousness granted to us (see notes on 2 Cor. 5:21; Phil 3:9), a perfect righteousness which places believers in a holy and blameless position before God (5:27; Col. 2:10), though daily living inevitably falls far short of His holy standard. in love. This phrase belongs at the start of v. 5, since it introduces the divine motive for God’s elective purpose. Cf. 2:45; Deut. 7:8.

1:5 having predestined us to adoption as sons. Human parents can bestow their love, resources, and inheritance on an adopted child, but not their own distinct characteristics. But God miraculously gives His own nature to those whom He has elected and who have trusted in Christ. He makes them his children in the image of His divine Son, giving them not just Christ’s riches and blessings but also His very nature (cf. John 15:15; Rom. 8:15).

1:6 to the praise of the glory of His grace. The ultimate purpose of election to salvation is the glory of God (cf. vv. 12, 14; Phil. 2:13; 2 Thess. 1:11, 12). by which … accepted in the Beloved. “Which” refers to the divine grace (undeserved love and favor) that has made it possible for sinners to be accepted by God through the substitutionary death and imputed righteousness provided by Jesus Christ (“the Beloved,” cf. Matt. 3:17; Col. 1:13). Because believers are accepted in Him, then they, like Him, are beloved of God.

1:7 redemption through His blood. The term used here relates to paying the required ransom to God for the release of a person from bondage. Christ’s sacrifice on the cross paid that price for every elect person enslaved by sin, buying them out of the slave market of iniquity (see notes on 2 Cor. 5:18, 19). The price of redemption was death (cf. Lev. 17:11; Rom. 3:24,  25; Heb. 9:22; 1 Pet. 1:18,  19; Rev. 5:8–10).

1:7b, 8 the forgiveness of sins … in all wisdom and prudence. Redemption brings in the limitless grace of God (Rom. 5:20) and forgiveness of sin (cf. Matt. 26:28; Acts 13:38,  39; Eph 4:32; Col. 2:13; 1 John 1:9). It brings divinely-bestowed spiritual understanding. Cf. 1 Cor. 2:6,  7, 12, 16.

1:10 He might gather. At the end of this world’s history, God will gather believers together in the millennial kingdom, called here the “dispensation of the fullness of the times,” meaning the completion of history (Rev. 20:1–6). After that, God will gather everything to Himself in eternity future, and the new heaven and new earth will be created (Rev. 21:1ff.). The new universe will be totally unified under Christ (cf. 1 Cor. 15:27,  28; Phil. 2:10, 11).

1:11 In Him also we have obtained an inheritance. Christ is the source of the believer’s divine inheritance, which is so certain that it is spoken of as if it has already been received. Cf. 1 Cor. 3:22,  23; 2 Pet. 1:3, 4. being predestined. Before the earth was formed, God sovereignly determined that every elect sinner—however vile, useless, and deserving of death—by trusting in Christ would be made righteous. See note on v. 4. who works all things. The word translated “works” is the same one from which “energy,” “energetic,” and “energize” are derived. When God created the world, He gave it sufficient energy to begin immediately to operate as He had planned. It was not simply ready to function, but was created functioning. As God works out His plan according “to the counsel of His will,” He energizes every believer with the power necessary for his spiritual completion (cf. Phil 1:6; 2:13).

1:12 to the praise of His glory. God’s glory is the supreme purpose of redemption (cf. vv. 6, 14).

***1:13 trusted, after you heard the word. The God-revealed gospel of Jesus Christ must be heard (Rom. 10:17) and believed (John 1:12) to bring salvation.

1:13, 14 sealed with the Holy Spirit. God’s own Spirit comes to indwell the believer and secures and preserves his eternal salvation. The sealing of which Paul speaks refers to an official mark of identification placed on a letter, contract, or other document. That document was thereby officially under the authority of the person whose stamp was on the seal. Four primary truths are signified by the seal: 1) security (cf. Dan. 6:17; Matt. 27:62–66); 2) authenticity (cf. 1 Kin. 21:6–16); 3) ownership (cf. Jer. 32:10); and 4) authority (cf. Esth. 8:8–12). The Holy Spirit is given by God as His pledge of the believer’s future inheritance in glory (cf. 2 Cor. 1:21).

1 Peter 1:2-

1:2 elect. From the Gr. word which connotes the “called out ones.” The word means “to pick out” or “to select.” In the OT, it was used of Israel (Deut. 7:6), indicating that God sovereignly chose Israel from among all the nations of the world to believe in and belong to Him (cf. Deut. 14:12; Pss. 105:43; 135:4). Here the word is used as a term for Christians, those chosen by God for salvation (cf. Rom. 8:33; Col. 3:12; 2 Tim. 2:10). The word is also used for those who receive Christ during the tribulation time (Matt. 24:22,24), and holy, unfallen angels (1 Tim. 5:21). To be reminded that they were elected by God was a great comfort to those persecuted Christians (see notes on Eph. 1:3–14). foreknowledge. The same Gr. word is translated “foreordained” in v. 20. In both verses, the word does not refer to awareness of what is going to happen, but it clearly means a predetermined relationship in the knowledge of God. God brought the salvation relationship into existence by decreeing it into existence ahead of time. Christians are foreknown for salvation in the same way Christ was foreordained before the foundation of the world to be a sacrifice for sins (cf. Acts 2:23). “Foreknowledge” means that God planned before, not that He observed before (cf. Ex. 33:17; Jer. 1:5; Amos 3:2; Matt. 7:23). Thus, God pre-thought and pre-determined or predestined each Christian’s salvation (see notes on Rom. 8:29; Eph. 1:4). sanctification of the Spirit. To sanctify means “to consecrate,” “to set apart.” The objective of election is salvation, which comes to the elect through the sanctifying work of the Spirit. The Holy Spirit thus makes God’s chosen holy, by savingly setting them apart from sin and unbelief unto faith and righteousness (cf. 1 Thess. 1:4; 2 Thess. 2:13). Sanctification thus begins with justification (declaring the sinner just before God by graciously imputing Christ’s righteousness to him, cf. Phil. 3:9), and continues as a process of purification that goes on until glorification, when the Christian sees Jesus face to face. for obedience. Believers are set apart from sin to God in order that they might obey Jesus Christ. True salvation produces obedience to Christ (cf. Eph. 2:10; 1 Thess. 1:4–10). sprinkling of the blood of Jesus Christ. This phrase is based on Moses’ sprinkling sacrificial blood on the people of Israel as a symbol sealing their covenant as they promised to obey God’s Word (see notes on Ex. 24:3–8). Likewise, in the New Covenant, faith in the shedding of Christ’s blood on the cross not only activates God’s promise to give the believer perfect atonement for sin, but also brings the believer into the covenant by one’s promise of obedience to the Lord and His Word.

1:3 Father of our Lord Jesus Christ. Though God was known as Creator and Redeemer in the OT, He was rarely called Father. Christ, however, always addressed God as His Father in the gospels (as John 5:17), except in the separation on the cross (Matt. 27:46). In so doing, Christ was claiming to be of the same nature, being, or essence as the Father (cf. Matt. 11:27; John 10:29–39; 14:6–11; 2 Cor. 1:3; Eph. 1:3,17; 2 John 3). Also, by speaking of “our” Lord, Peter personalized the Christian’s intimate relationship with the God of the universe through His Son (cf. 1 Cor. 6:17), an important truth for suffering Christians to remember. abundant mercy. The reason God provided a glorious salvation for mankind is that He is merciful. Sinners need God’s mercy because they are in a pitiful, desperate, wretched condition as sinners (cf. Eph. 2:4; Titus 3:5; see also Ex. 34:6; Ps. 108:4; Is. 27:4; Lam. 3:22; Mic. 7:18). has begotten us again. God gave the new birth as part of His provision in salvation. When a sinner comes to Christ and puts His faith in Him, he is born anew into God’s family and receives a new nature (see notes on v. 23; John 1:13; 3:1–21). a living hope. The living hope is eternal life. “Hope” means confident optimism, and: 1) comes from God (Ps. 43:5); 2) is a gift of grace (2 Thess. 2:16); 3) is defined by Scripture (Rom. 15:4); 4) is a reasonable reality (3:15); 5) is secured by the resurrection of Jesus Christ (John 11:25,26; 14:19; 1 Cor. 15:17); 6) is confirmed in the Christian by the Holy Spirit (Rom. 15:13); 7) defends the Christian against Satan’s attacks (1 Thess. 5:8); 8) is confirmed through trials (Rom. 5:3,4); 9) produces joy (Ps. 146:5); and 10) is fulfilled in Christ’s return (Titus 2:13).

1:4 inheritance. Peter showed those persecuted Christians how to look past their troubles to their eternal inheritance. Life, righteousness, joy, peace, perfection, God’s presence, Christ’s glorious companionship, rewards, and all else God has planned is the Christian’s heavenly inheritance (v. 5; cf. Matt. 25:34; Acts 26:18; Eph. 1:11; Col. 1:12; Heb. 9:15; also Pss. 16:5; 23; 26; 72; Lam. 3:24). According to Eph. 1:14, the indwelling Holy Spirit is the resident guarantee of that inheritance. incorruptible. The inheritance is not subject to passing away, nor liable to decay. The word was used in secular Greek of something that was unravaged by an invading army (cf. Matt. 6:19–21). undefiled. This word means unpolluted, unstained with evil. The undefiled inheritance of the Christian is in marked contrast to an earthly inheritance, all of which is corrupted and defiled. does not fade away. “Fading” was often used of flowers that wither and decay. Though earthly inheritances eventually fade away, the eternal inheritance of a Christian has no decaying elements.

1:5 kept by the power of God. Supreme power, omniscience, omnipotence, and sovereignty, not only keep the inheritance (v. 4), but also keep the believer secure. No one can steal the Christian’s treasure, and no one can disqualify him from receiving it. See notes on Rom. 8:31–39. through faith. The Christian’s response to God’s election and the Spirit’s conviction is faith, but even faith is empowered by God (see note on Eph. 2:8,9). Moreover, the Christian’s continued faith in God is the evidence of God’s keeping power. At the time of salvation, God energizes faith, and continues to preserve it. Saving faith is permanent; it never dies. See notes on Matt. 24:13; Heb. 3:14.

1:6 greatly rejoice. That is, to be exceedingly glad, exuberantly jubilant. This kind of joy is not based on changing, temporal circumstances, but is used of joy that comes from the unchanging, eternal relationship with God. Peter relates this joy to 1) the assurance of one’s protected eternal inheritance (vv. 4,5; cf. John 16:16–33) and 2) the assurance from one’s proven faith (v. 7). various trials. Peter teaches several important principles about trouble in this verse: 1) trouble does not last (“little while”); 2) trouble serves a purpose (“if need be”); 3) trouble brings distress (“grieved”); 4) trouble comes in various forms (“various trials”); and 5) trouble should not diminish the Christian’s joy (“greatly rejoice”).

1:7 genuineness of your faith. God’s purpose in allowing trouble is to test the reality of one’s faith. But the benefit of such a testing, or “fire,” is immediately for the Christian, not God. When a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (cf. Gen. 22:1–12; Job 1:20–22). revelation of Jesus Christ. The revelation or unveiling of Christ refers to His second coming, particularly focusing on the time when He comes to call and reward His redeemed people (cf. v. 13; 4:13; 1 Cor. 1:7), i.e., the Rapture (1 Thess. 4:13–18).

1:8 having not seen. This is in the sense of His appearing (v. 7). Cf. 2 Cor. 5:7. At that time, the fiery trials that believers have endured will benefit God by bringing Him “praise, honor, and glory” eternally.

1:9 receiving … salvation. “Receiving” could lit. be translated “presently receiving for yourselves.” In one sense, Christians now possess the result of their faith, a constant deliverance from the power of sin. In another sense, we are waiting to receive the full salvation of eternal glory in the redemption of our bodies (Rom. 8:23).

1:10 this salvation. In this section, Peter looks at the greatness of salvation from the viewpoint of the divine agents who made it possible: 1) OT prophets (vv. 10,11); 2) the Holy Spirit (vv. 11,12); 3) the NT apostles (v. 12); and 4) the angels (v. 12). inquired and searched carefully. The OT prophets studied their own writings in order to know more about the promised salvation. Though they believed and were personally saved from their sin by that faith (through the sacrifice God would provide in Christ), they could not fully understand what was involved in the life and death of Jesus Christ (cf. Num. 24:17; Heb. 11:13,39,40). grace that would come. God is by nature gracious and was so, even under the conditional Old Covenant (cf. Ex. 33:19; Jon. 4:2). But the prophets foretold an even greater exhibit of grace than what they had ever known (Is. 45:20–25; 52:14,15; 55:1–7; 61:1–3; cf. Rom. 9:24–33; 10:11,13,20; 15:9–21).

1:11 what, or what manner of time. “Who would be the person?” and “When would He come?” were the questions the OT prophets searched to know. Spirit of Christ who was in them. Jesus Christ, in the person of the Holy Spirit, took up residence within the writers of the OT, enabling them to write about the glorious salvation to be consummated in the future (2 Pet. 1:19–21).

1:15 you also be holy. Holiness essentially defines the Christian’s new nature and conduct in contrast with his pre-salvation lifestyle. The reason for practicing a holy manner of living is that Christians are associated with the holy God and must treat Him and His Word with respect and reverence. We therefore glorify Him best by being like Him (see vv. 16,17; Matt. 5:48; Eph. 5:1; cf. Lev. 11:44,45; 18:30; 19:2; 20:7; 21:6–8).

1:17 if you call on the Father. This is another way of saying, “if you are a Christian.” The believer who knows God and that He judges the works of all His children fairly, will respect God and His evaluation of his life, and long to honor his heavenly Father.

1:18 redeemed. See note on 1 Tim. 2:6. That is, to buy back someone from bondage by the payment of a price; to set free by paying a ransom. “Redemption” was a technical term for money paid to buy back a prisoner of war. Here it is used of the price paid to buy the freedom of one in the bondage of sin and under the curse of the law (i.e., eternal death, cf. Gal. 3:13). The price paid to a holy God was the shed blood of His own Son (cf. Ex. 12:1–13; 15:13; Ps. 78:35; Acts 20:28; Rom. 3:24; Gal. 4:4,5; Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:11–17).

1:20 foreordained. In eternity past, before Adam and Eve sinned, God planned the redemption of sinners through Jesus Christ (cf. Acts 2:23; 4:27,28; 2 Tim. 1:9). See note

Gal. 2:20

²⁰“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.

2:20 I have been crucified with Christ. See notes on Rom. 6:2–6. When a person trusts in Christ for salvation, he spiritually participates with the Lord in His crucifixion and His victory over sin and death. no longer I who live, but Christ lives in me. The believer’s old self is dead (see note on Eph. 4:22), having been crucified with Christ (Rom. 6:3, 5). The believer’s new man has the privilege of the indwelling Christ empowering him and living through him (see notes on Rom. 8:9, 10). gave Himself for me. The manifestation of Christ’s love for the believer through His sacrificial death on the cross (John 10:17,  18; Rom. 5:6–8; Eph. 5:25–30).

Romans 6:2-6

How shall we who died to sin live any longer in it? ³Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? ⁴Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. ⁵For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, ⁶knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin.

Notes:

we … died to sin. Not a reference to the believer’s ongoing daily struggle with sin, but to a one-time event completed in the past. Because we are “in Christ” (6:11; 8:1), and He died in our place (5:6–8), we are counted dead with Him. This is the fundamental premise of chap. 6, and Paul spends the remainder of the chapter explaining and supporting it.

6:3 baptized into Christ Jesus. This does not refer to water baptism. Paul is actually using the word “baptized” in a metaphorical sense, as we might in saying someone was immersed in his work, or underwent his baptism of fire when experiencing some trouble. All Christians have, by placing saving faith in Him, been spiritually immersed into the person Christ, that is, united and identified with Him (cf. 1 Cor. 6:17;  10:2; Gal. 3:27; 1 Pet. 3:21; 1 John 1:3; see note on Acts 2:38). Certainly water baptism pictures this reality, which is the purpose—to show the transformation of the justified. into His death. This means that immersion or identification is specifically with Christ’s death and resurrection, as the apostle will explain (see 6:4–7).

6:4 buried with Him. Since we are united by faith with Him, as baptism symbolizes, His death and burial become ours. newness of life. This is true if, in Christ, we died and were buried with Him, we have also been united with Him in His resurrection. There is a new quality and character to our lives, a new principle of life. This speaks of the believer’s regeneration (cf. Ezek. 36:26; 2 Cor. 5:17; Gal. 6:15; Eph. 4:24). Whereas sin describes the old life, righteousness describes the new.

6:6 our old man. A believer’s unregenerate self. The Gr. word for “old” does not refer to something old in years but to something that is worn out and useless. Our old self died with Christ, and the life we now enjoy is a new divinely-given life that is the life of Christ Himself (cf. Gal. 2:20). We have been removed from the unregenerate self’s presence and control, so we should not follow the remaining memories of its old sinful ways as if we were still under its evil influence (see notes on Eph. 4:20–24; Gal. 5:24; Col. 3:9, 10). body of sin. Essentially synonymous with “our old man.” Paul uses the terms “body” and “flesh” to refer to sinful propensities that are intertwined with physical weaknesses and pleasures (e.g., 8:10, 11, 13, 23). Although the old self is dead, sin retains a foothold in our temporal flesh or our unredeemed humanness, with its corrupted desires (7:14–24). The believer does not have two competing natures, the old and the new; but one new nature that is still incarcerated in unredeemed flesh (see note on v. 12). But the term “flesh” is not equivalent to the physical body, which can be an instrument of holiness (v. 19; 12:1; 1 Cor. 6:20). done away. Rendered powerless or inoperative.

6:7 has died. Through his union with Christ (see note on v. 3). freed from sin. No longer under its domination and control.

6:8 we shall also live with Him. The context suggests that Paul means not only that believers will live in the presence of Christ for eternity, but also that all who have died with Christ, which is true of all believers, will live a life here that is fully consistent with His holiness.

6:9 dominion. Mastery, control, or domination. Cf. vv. 11, 12.

6:10 He died to sin. Christ died to sin in two senses: 1) in regard to sin’s penalty—He met its legal demands upon the sinner; and 2) in regard to sin’s power—forever breaking its power over those who belong to Him. And His death will never need repeating (Heb. 7:26, 27; 9:12, 28; 10:10; cf. 1 Pet. 3:18). Paul’s point is that believers have died to sin in the same way. He lives to God. For God’s glory.

6:11–14 Paul addresses the logical conclusion of his readers: If the old self is dead, why is there continually a struggle with sin and how can the new self become dominant (see also 7:1–25)? His exhortation is contained in 2 key words: “reckon” (vv. 11b, 12) and “present” (vv. 13, 14).

6:11 Likewise. This implies the importance of his readers knowing what he just explained. Without that foundation, what he is about to teach will not make sense. Scripture always identifies knowledge as the foundation for one’s practice (cf. Col. 3:10). reckon. While it simply means to count or number something, it was often used metaphorically to refer to having an absolute, unreserved confidence in what one’s mind knows to be true—the kind of heartfelt confidence that affects his actions and decisions. Paul is not referring to mind games in which we trick ourselves into thinking a certain way. Rather he is urging us to embrace by faith what God has revealed to be true. dead … to sin. See vv. 2–7. In Christ. Paul’s favorite expression of our union with Christ. This is its first occurrence in Romans (cf. Eph. 1:3–14).

6:12 mortal body. The only remaining repository where sin finds the believer vulnerable. The brain and its thinking processes are part of the body and thus tempt our souls with its sinful lusts (see note on v. 6; cf. 8:22, 23; 1 Cor. 15:53; 1 Pet. 2:9–11).

6:13 present. Refers to a decision of the will. Before sin can have power over a believer, it must first pass through his will (cf. Phil. 2:12, 13). your members. The parts of the physical body, the headquarters from which sin operates in the believer (7:18, 22–25; cf. 12:1; 1 Cor. 9:27). instruments of unrighteousness. Tools for accomplishing that which violates God’s holy will and law.