*THE POWER OF GOD
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1.) Mat 22:29, “But Jesus answered and said to them, “You are mistaken, since you do not understand the Scriptures nor the power of God.”
Scientists and scholars are mistken often because they do not understand the Scriptures nor the power of God. There are countless mistakes simply because people do not understand the Scriptures nor the power of God.
Ye do err, not knowing … – They had taken a wrong view of the doctrine of the resurrection.
It was not taught that people would marry there. The “Scriptures,” here, mean the books of the Old Testament. By appealing to them, Jesus showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that people must live there as they do here. The way in which the enemies of the truth often attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. The reason why the Saviour produced a passage from the books of Moses Matthew 22:32 was that they had also appealed to his writings, Matthew 22:24. Other places of the Old Testament, in fact, asserted the doctrine more clearly Daniel 12:2; Isaiah 26:19, but he wished to meet them on their own ground. None of those scriptures asserted that people would live there as they do here, and therefore their reasoning was false.
Nor the power of God – They probably denied, as many have done since, that God could gather the scattered dust of the dead and remould it into a body. On this ground they affirmed that the doctrine could not be true – opposing reason to revelation, and supposing that infinite power could not reorganize a body that it had at first organized, and raise a body from its own dust which it had at first raised from nothing.”
2.) Luk 22:69, “But from now on the Son of Man will be seated at the right hand of the power of God.”
By the power of God, Jesus rose from the dead and ascended the highest Heaven and sits at the right hand of the power of God.
Ellicott’s Commentary for English Readers
(69) Hereafter shall the Son of man sit.—Literally, From this time forth shall the Son of Man be sitting. In St. Luke’s shorter record the immediate sequence of this confession upon an apparent refusal to answer seems hardly consistent. The narrative of St. Matthew shows that the change of purpose or of action was caused by the solemn adjuration of the high priest, which no longer left Him the alternative of silence. The form of the answer, too, is somewhat altered. Not “ye shall see,” but simply “shall be sitting,” as though the dominant thought in St. Luke’s mind in reporting the words was that even in the agony and death that were so soon to come on Him, our Lord found Himself glorified (John 12:23). The Cross was-His Throne, and while hanging on it, He was in spirit sitting at the right hand of the Father.”
3.) Rom 1:16, “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”
The Gospel is the power of God for salvation.
Ellicott’s Commentary for English Readers
(16) The Apostle will not be ashamed of his mission, even in the metropolis of the world. He cannot be ashamed of a scheme so beneficent and so grand. The gospel that he preaches is that mighty agency which God Himself has set in motion, and the object of which is the salvation of all who put their faith in it, to whatever nation or race they may belong. He has, perhaps, in his mind the reception he had met with in other highly civilised cities. (Comp. Acts 17:32.) He had himself once found a “stumbling-block” in the humiliation of the Cross; now, so far from being ashamed of it, it is just that of which he is most proud. The preaching of the Cross is the cardinal point of the whole gospel.
Of Christ.—These words are wanting in the oldest MSS., and should be omitted.
Power of God.—A powerful agency put forth by God Himself—the lever, as it were, by which He would move the world.
Unto salvation.—The object of this gospel is salvation—to open the blessings of the Messianic kingdom to mankind.
To the Jew first.—Here again we have another exhaustive division of mankind. “Greek” is intended to cover all who are not “Jews.” Before the Apostle was making, what may be called, the secular classification of men, here he makes the religious classification. From his exceptional privileges the Jew was literally placed in a class alone.
It is not quite certain that the word “first” ought not to be omitted. In any case the sense is the same. St. Paul certainly assigns a prerogative position to the Jews. They have an “advantage” (Romans 3:1-2). To them belong the special privileges of the first dispensation (Romans 9:4-5). They are the original stock of the olive tree, in comparison with which the Gentiles are only as wild branches grafted in (Romans 11:17 et seq.). It was only right that the salvation promised to their forefathers should be offered first to them, as it is also said expressly in the Fourth Gospel, that “salvation is of the Jews” (John 4:22).
First.—A difficult question of textual criticism is raised here. The word is not found in the Vatican MS. in a citation by Tertullian (circ. 200 A.D.), and in the Græco-Latin Codex Boernerianus at Dresden. In all other MSS. and versions it appears. The evidence for the omission is thus small in quantity, though good in quality; and though it shows, in any case, a considerable diffusion in Egypt and Africa as far back as the second century, internal considerations do not tell strongly either way, but it seems a degree more probable that the word was accidentally dropped in some early copy. Of recent editions, it is bracketed by Lachmann, and placed in the margin by Tregelles and Vaughan.”
4.) 1Co 1:18, “For the Word of the Cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
There are two groups of people: the unbelieving who are perishing; and the believing who are being saved. The Word of the Cross is the Gospel of Jesus Christ.
Verses 18-25. – The nature of true Christian preaching. Verse 18. – For the preaching of the cross; rather, the word of the cross. To them that are perishing; rather, to the perishing; to all those who are now walking in the paths that lead to destruction (2 Corinthians 2:15). To them it was foolishness, because it requires spiritual discernment (1 Corinthians 2:14); and, on the other hand, human wisdom is foolishness with God (1 Corinthians 3:19). Foolishness. It shows the heroic character of the faith of St. Paul that he deliberately preached the doctrine of the cross because he felt that therein lay the conversion and salvation of the world, although he was well aware that he could preach no truth so certain at first to revolt the unregenerate hearts of his hearers. To the Jews “the cross” was the tree of shame and horror; and a crucified person was “accursed of God” (Deuteronomy 21:23; Galatians 3:13). To the Greeks the cross was the gibbet of a slave’s infamy and a murderer’s punishment. There was not a single association connected with it except those of shame and agony. The thought of “a crucified Messiah” seemed to the Jews a revolting folly; the worship of a crucified malefactor seemed to the Greeks “an execrable superstition” (Tacitus, ‘Ann.,’ 15:44; Pliny, ‘Epp.’ 10:97); yet so little did St. Paul seek for popularity or immediate success, that this was the very doctrine which he put in the forefront, even at a city so refined and so voluptuous as Corinth. And the result proved his inspired wisdom. That very cross became the recognized badge of Christianity, and when three centuries had elapsed it was woven in gold upon the banners and set in jewels on the diadems of the Roman empire. For had not Christ prophesied, And I, if I be lifted up, will draw all men unto me”? Unto us which are being saved; who are on the way of salvation. The same present participle is used in Luke 13:23; Acts 2:47; 2 Corinthians 2:15; Revelation 21:24. It is the power of God. Because the cross is at the heart of that gospel which is “the power of God unto salvation to every one that believeth” (Romans 1:16; Romans 8:3), though many were tempted to be ashamed of it. It could never be a carnal weapon of warfare, and yet was mighty for every purpose (1 Corinthians 1:18.”
5.) 1Co 2:5, “so that your faith would not rest on the wisdom of mankind, but on the power of God.”
Philosophers use human reason to challege the Christian faith. But the Christian Faith does not rest on the wisdom of mankind, but on the power of God.
That your faith – That is, that your belief of the divine origin of the Christian religion.
Should not stand – Greek, “should not be;” that is, should not rest upon this; or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from Him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest upon human wisdom.
In the power of God – In the evidence of divine power accompanying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul; and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objections of cunning and subtle infidels, although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is different from what he once was; and that all this has been accomplished by the religion of the cross.
The blind man that was made to see by the Saviour John 10, might have been wholly unable to tell how his eyes were opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists, but of one thing he certainly could not doubt, that “whereas he was blind, he then saw;” John 10:25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts; and no power to meet the objections and cavils of those who might choose to embarrass him. So people may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in everything else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs – just as a humble and unlearned patriot is willing to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.”
6.) 1Co 1:24, “but to those who are the called, both
Jews and Greeks, Christ the power of God and
the wisdom of God.”
But unto them which are called – To all true Christians. See the note at 1 Corinthians 1:9.
Both Jews and Greeks – Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.
Christ the power of God – Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. See the note at 1 Corinthians 1:18.
And the wisdom of God – The way in which God evinces his wisdom in the salvation of people. They see the plan to be wise. They see that it is adapted to the end. They see it to be suited to procure pardon, and sanctification, and eternal life. It is God’s wise plan for the salvation of people; and it is seen by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. – We may remark on this verse:
(1) That when people become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other people. To one class, Christ is a stumbling-block; to others, folly; to Christians he is full of beauty. But those views of the Christian, can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change.
(2) all Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime – “whether an Indian or an African sun has burned upon them;” whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are people in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home.
(3) there is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably suited to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Spirit produces on the soul, are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God’s plan of putting forth power to save people. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just suited to man as a being capable of reasoning and susceptible of emotion; as a being who maybe influenced by hope and fear; who may be excited and impelled to duty by conscience, and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. “As such” it should always be preached – as a system “wise,” and “adapted” to the great end in view, as a system most powerful and “mighty to the pulling down of strong holds.”
7.) 2Co 13:4, “For indeed He was crucified because
of weakness, yet He lives because of the power of God.
For we too are weak in Him, yet we will live with Him because of the power of God directed toward you.”
Cambridge Bible for Schools and Colleges
4. For though he was crucified through weakness] Chrysostom observes that these words were a great difficulty to the weaker sort. But he explains them by John 11:3-4; Php 2:27; 1 Timothy 5:23, where the word in the original is the same as, or cognate to, that employed here. There is another reading here, which by omitting ‘though,’ or rather ‘if,’ in the original, strengthens the Apostle’s statement. There need be no difficulty. Our Lord assumed our human nature with all its infirmities (Hebrews 2:10-18; Hebrews 4:15; Hebrews 5:2-3; see also ch. 2 Corinthians 8:9, and Php 2:7-8), although they were the result of sin. He bore all those infirmities, death itself included. And then He shook them all off for ever when He rose again ‘by the power of God.’ Cf. Romans 1:4; 1 Corinthians 1:24.
For we also are weak in him] In this present life the Apostles of Christ were like their Master. Upborne by the power of God within, they had nevertheless to bear the load of human infirmity, to ‘take up their Cross and follow Him.’ See notes on ch. 2 Corinthians 4:10-12, and cf. Galatians 6:17. And not only so, but the words ‘in Him’ shew that it was a necessary part of their union with Him that they should be partakers of His tribulation, before they were translated into the fulness of His glory. See 2 Thessalonians 1:4-7; 1 Peter 1:5-7; 1 Peter 5:10.
we shall live with him] Not, as the following words shew, hereafter, but in the Apostle’s ministry to the Corinthians. Cf. 2 Corinthians 13:3. Also Romans 1:16; John 14:19; 1 Corinthians 1:18, and ch. 2 Corinthians 10:4-6, and note on ch. 2 Corinthians 4:14. The Gospel was a power which enabled men to change their lives, in that it was a ministering to them of the Spirit of Jesus Christ. Compare ch. 2 Corinthians 3:3; 2 Corinthians 3:6; 2 Corinthians 3:8-9 with Romans 8:9-10 and Php 1:19.”
8.) 2Ti 1:8, “Therefore do not be ashamed of the
testimony of our Lord or of me His prisoner, but join with me in suffering for the Gospel according to the power of God.”
Ellicott’s Commentary for English Readers
(8) Be not thou therefore ashamed of the testimony of our Lord.—Seeing, then—remembering, then, that God gave you and me (notice the beautiful courtesy of the old martyr waiting for death, death the human guerdon of his fearless life, coupling, as he has been doing, his sorrow-stricken, dispirited friend with himself, whom no danger, no failure had ever affected)—remembering, then, the spirit of power, love, and self-control given to us, do not thou be ashamed of the testimony of the Lord. This “testimony” of which Timothy was not to be ashamed, of course includes the sufferings and the shame of Christ. In these, before mocking, scornful men, must Timothy, as an example to the flock, rather glory; but “the testimony” signifies much more than what relates only to the Passion story. The Christian, instead of being ashamed of his “profession,” must before the world show fearlessly that its hopes and its promises are his most precious treasure.
Nor of me his prisoner.—Nor must Timothy either then, or in days to come, be afraid of confessing before men that he had been the disciple and friend of the prisoner St. Paul, who had paid so dearly for the courage of his opinions. Nor Timothy, nor any Christian must shrink from openly espousing the unpopular cause of the Crucified, or from publicly declaring their sympathy with its hated martyrs.
But be thou partaker of the afflictions of the gospel.—More accurately rendered, but rather suffer afflictions for the gospel. But, on the contrary, instead of injuring the good cause by faint-hearted conduct, should Timothy rather be ready to suffer, if need be, with St. Paul, ready to bear some shame with him, ready to incur, perhaps, sore danger for the gospel’s sake; and then St. Paul, emphasising his words, and strengthening with a new strength his argument and his exhortation, adds, “in accordance with the power of God”—yes, join with me in suffering, if needs be, for the gospel. Mighty and pitiful was God’s power towards us: great, surely, in proportion should be our readiness to suffer in return, if He asks this—as He is now doing from you and me—at our hands.
According to the power of God.—What power of God? has been asked. Not according to the power we get from God, but according to the power which God has displayed towards us in our calling and in our marvellous salvation. In other words, God, with great power, has succoured us; surely we may be confident that He will never leave us, never desert us, but in the hour of our sorest trouble incurred for Him will help us, and will bring us safely through it. So Chrysostom, who, while asserting that suffering will be borne, but not in our strength but in God’s, says, “Consider how thou hast been saved, and how thou hast been called;” inferring that He who has done so great things for man, in his calling and in his salvation, will never let him want for strength.”
9.) 1Pe 1:4-5, “to obtain an inheritance which is imperishable, undefiled, and will not fade away, reserved in Heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time.”
1 Peter 1:5. Who are kept — Who, though now surrounded with many apparent dangers, are not left defenceless, but are guarded, kept as in a garrison, as the word φρουρουμενους signifies; by the power of God — Which worketh all in all; or secured from all real harm, under the observation of his all-seeing eye, and the protection of his almighty hand; through faith — Through the continued exercise of that faith, by which alone salvation is both received and retained. The clause is very emphatical: “It represents,” says Macknight, “believers as attacked by evil spirits and wicked men, their enemies, but defended against those attacks by the power of God, through the influence of their faith, (1 John 5:4,) just as those who remain in an impregnable fortress are secured from the attacks of their enemies by its ramparts and walls.” Ready — Ετοιμην, prepared, to be revealed — In all its glory; in the last time — The time of Christ’s second coming; the grand period, in which all the mysteries of divine providence shall beautifully and gloriously terminate. Some have thought that by the salvation here spoken of, the apostle meant the preservation from the destruction brought on the Jewish nation by the Romans, which preservation the disciples of Christ “obtained, by observing the signs mentioned in their Master’s prophecy concerning that event. For, when they saw these signs take place, they fled from Jerusalem to places of safety, agreeably to their Master’s order, Matthew 24:16. But what is said, 1 Peter 1:9-12, concerning this salvation; that it is a salvation, not of the body, but of the soul, to be bestowed as the reward of faith; that the prophets, who foretold this salvation, searched diligently among what people, and at what time, the means of procuring it were accomplished; that it was revealed to the prophets that these means were to be accomplished, not among them, but among us; and that these things were to be preached by the apostles as actually come to pass: I say, the above- mentioned particulars concerning the salvation to be revealed in the last time, do not agree to the deliverance of the Christians from the destruction of Jerusalem, but are applicable only to the salvation of believers in general from eternal death, by a resurrection to an immortal life in heaven, at the time of Christ’s coming, when this salvation is to be revealed; and that time is called the last time, because it will be the concluding scene of God’s dispensations relating to our world.” — Macknight.”
10.) 2Co 6:7, “in the Word of truth, and in the power of God; by the weapons of righteousness for the right hand and the left.”
By the word of truth – That is, by making known the truths of the gospel. It was his object to make known the simple truth. He did not corrupt it by false mixtures of philosophy and human wisdom, but communicated it as it had been revealed to him. The object of the appointment of the Christian ministry is to make known the truth, and when that is done it cannot but be that they will commend their office and work to the favorable regards of people.
By the power of God – By the divine power which attended the preaching of the gospel. Most of the ancient commentators explain this of the power of working miracles – Bloomfield. But it probably includes all the displays of divine power which attended the propagation of the gospel, whether in the working of miracles, or in the conversion of people. If it be asked how Paul used this power so as to give no offence in the work of the ministry, it may be replied, that the miraculous endowments bestowed upon the apostles, the power of speaking foreign languages, etc., seem to have been bestowed upon them to be employed in the same way as were their natural faculties; see the notes on 1 Corinthians 14:32. The idea here is, that they used the great powers entrusted to them by God, not as impostors would have done, for the purposes of gain and ambition, or for vain display, but solely for the furtherance of the true religion, and the salvation of people. They thus showed that they were sent from God, as well by the nature of the powers with which they were entrusted, as by the manner in which they used them.
By the armor of righteousness on the right hand and on the left – Interpreters bare varied much in the exposition of this passage; and many have run into utter wildness. Grotius says, that it refers to the manner in which the ancient soldiers were armed. They bore a spear in their right hand, and a shield in the left. With the former they attacked their foes, with the later they made defense. Some have supposed that it refers to the fact that they were taught to use the sword with the left hand as well as with the right. The simple idea is, that they were completely armed. To be armed on the right hand and on the left is to be well armed, or entirely equipped. They went forth to conflict. They met persecution, opposition, and slander. As the soldier went well armed to battle, so did they. But the armor with which they met their foes, and which constituted their entire panoply, was a holy life. With that they met all the assaults of their enemies; with that all slander and persecution. That was their defense, and by that they hoped and expected to achieve their conquests. They had no swords, and spears, and helmets, and shields; no carnal weapons of offence and defense; but they expected to meet all their assaults, and to gain all their victories, by an upright and holy life.”
11.) Luk 1:35, “The angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you;
for that reason also the holy Child will be called the Son of God.”
The Virgin Birth is so supernatural only it can be explained by the Holy Spirit and the power of the Most High.
Gill’s Exposition of the Entire Bible
And the angel answered and said unto her,…. The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith,
The Holy Ghost shall come upon thee. The words, “upon thee”, are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ’s human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin. His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, Job 33:4 but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to , in frequent use with the Jews (x), as expressive of coition,
And the power of the Highest shall overshadow thee. By “the power of the Highest” is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, Luke 11:20 unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, “overshadow”, some think there is an allusion to the Spirit of God moving upon the face of the waters, in Genesis 1:2 when, he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers (y) as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to , (z), “the nuptial covering”: which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man’s spreading the skirt of his garment over the woman, which Ruth desired of Boaz, Ruth 3:9 though the Jewish writers say (a), that phrase is expressive of the act of marriage, or taking to wife. The phrase of being “overshadowed”, or “covered with the spirit of prophecy”, as the virgin also was, is used by the Targumist, on 1 Chronicles 2:55.
therefore also that holy thing which shall be born of thee shall be called the Son of God. The human nature of Christ is here called a “thing”; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be “holy”, being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, “of thee”, or “out of thee”. Christ’s flesh was formed out of the Virgin’s; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and “therefore should be called the Son of God”: not that he was now to become the “the Son of God”; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, “therefore”, causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the “Emmanuel”, God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, &c. Isaiah 7:14. Moreover, the word, “also”, is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity.”
12.) Act 2:24, “But God raised Him from the dead, putting an end
to the agony of death, since it was impossible for Him to be held in its power.”
Whom God hath raised up – This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death.
Having loosed the pains of death – The word “loosed,” λύσας lusas, is opposed to bind, and is properly applied to a cord, or to anything which is bound. See Matthew 21:2; Mark 1:7. Hence, it means to free or to liberate, Luke 13:16; 1 Corinthians 7:27. It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated “pains” often means “a cord or band.”
The pains of death – ὠδῖνας τοῦ θάνατου ōdinas tou thanatou. The word translated “pains” denotes properly “the extreme sufferings of parturition, and then any severe or excruciating pangs.” Hence, it is applied also to death, as being a state of extreme suffering. A very frequent meaning of the Hebrew word of which this is the translation is cord or band. This, perhaps, was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus, death was represented under this image of a band that confined people, that pressed closely on them, that prevented escape, and produced severe suffering. For this use of the word חבל chebel, see Psalm 119:61; Isaiah 66:7; Jeremiah 22:23; Hosea 13:13. It is applied to death, Psalm 18:5, “The snares of death prevented me”; corresponding to the word “sorrows” in the previous part of the verse; Psalm 116:3, “The sorrows of death compassed me, and the pains of hell (Hades or Sheol, the cords or pains that were binding me down to the grave) gat held on me.”
We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; that he now set him free who had been encompassed by these pains or bonds until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave – subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor, or like Laocoon and his sons in the folds of the serpents from the Island of Tenedos.
It was not possible – This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself, but simply means that “in the circumstances of the case such an event could not be.” Why it could not be he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the “Prince of life” Acts 3:15; he had life in himself John 1:4; John 5:26; he had power to lay down his life and to take it again Judges 10:18; and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death that is, the devil Hebrews 2:14; and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave.”
Just as the Scripture says, Rom 1:4, “who was declared the Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord.”
Cambridge Bible for Schools and Colleges
4. declared] Better, defined, marked out by sure signs. Same word as Hebrews 4:7 (“He limiteth a certain day”). His Resurrection shewed Him to be none other than the Son. The same Greek word is used in e.g. Acts 10:42; Acts 17:31; and rendered there “ordained;” perhaps rightly so. But obviously its meaning will slightly vary as connected with the Sonship or with the Judgeship of Christ.
the Son of God] Cp. Acts 13:32-33, for a close parallel; one of the many between St Paul’s Discourses and Epistles. The Sonship of the Redeemer, the truth proclaimed at His baptism (Matthew 3:17), is enforced and illustrated through the N. T. In this Epistle see especially cch. Romans 5:10, Romans 8:3; Romans 8:29; Romans 8:32.
with power] Lit. in power. Cp. 1 Corinthians 15:43. Power attended and characterized His Resurrection, both as cause and as effect. The practical reference here is to the fulness of the proof of the fact. The true Resurrection was not such as that imagined by e.g. Schleiermacher; the creeping forth of a half-slain Man from his grave. It was miracle and triumph.
according to the Spirit of holiness] This phrase presents two questions: (1) what is “the Spirit of Holiness”? (2) what is meant by “according to”? We take them in order. A. “The Spirit of Holiness” must mean either the Holy Paraclete, or the sacred Human Spirit of Christ, or His Deity regarded as (what it is, John 4:24,) Spirit. The reference here seems to be to the Paraclete; for (1) in this Epistle He is very frequently referred to, in a way which makes an initial reference here highly probable; (2) the expression “Holy Spirit” is so closely akin to “Spirit of Holiness” that any reference of the words other than that to the Paraclete would need special evidence; and such evidence can hardly be found in St Paul. (See 1 Timothy 3:16; Hebrews 9:14; for the nearest approaches to it in N. T.) B. The words “according to” may refer to the Paraclete, either (1) as the Agent in the Incarnation (Luke 1:35), or (2) as concerned in the Resurrection (see Romans 8:11 for a very partial parallel), or (3) as the Inspirer of the Prophets. Of these possibilities (1) is most unlikely, for the Sonship of Christ here in question is plainly the Eternal Sonship (see Romans 9:5), not that of the Incarnation; (2) accords better with Scripture usage; but (3) far more so, in view of the frequent mention of the Holy Spirit as the Inspirer. See Acts 20:23; 1 Timothy 4:1; Hebrews 3:7; Hebrews 9:8; Hebrews 10:15, (and cp. 1 Peter 1:11); for places where “the Spirit” is evidently the Holy Spirit as the Author of Prophecy. The present passage will thus mean: “He was declared to be the Son of God, with power, (even as the Holy Ghost foretold,) in consequence of the resurrection.”
by the resurrection] Lit. out of, from; i.e. in consequence, as a result, of. The same construction and meaning occur e.g. 2 Corinthians 13:4, where lit. “He was crucified out of weakness; He liveth out of the power of God; we shall live out of, &c.” The grand result of the resurrection here stated is that His prophesied character and dignity were, by the resurrection, made unmistakably clear.”
13.) Rev 20:6, “Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they
will be priests of God and of Christ, and will reign with Him for a thousand years.”
Blessed – That is, his condition is to be regarded as a happy or a favored one. This is designed apparently to support and encourage those who, in the time of John, suffered persecution, or who might suffer persecution afterward.
And holy – That is, no one will be thus honored who has not an established character for holiness. Holy principles will then reign, and none will be exalted to that honor who have not a character for eminent sanctity.
That hath part in the first resurrection – That participated in it; that is, who is associated with those who are thus raised up.
On such the second death hath no power – The “second death” is properly the death which the wicked will experience in the world of woe. See Revelation 20:14. The meaning here is, that all who are here referred to as having part in the first resurrection will be secure against that. It will be one of the blessed privileges of heaven that there will be absolute security against death in any and every form; and when we think of what death is here, and still more when we think of “the bitter pains of the second death,” we may well call that state “blessed” in which there will be eternal exemption from either.
But they shall be priests of God and of Christ, and shall reign with him – notes at Revelation 1:6; Revelation 5:10.
Section b. – Condition of the world in the period referred to in Revelation 20:4-6.
I. It is well known that this passage is the principal one which is relied on by those who advocate the doctrine of the literal reign of Christ on the earth for a thousand years, or who hold what are called the doctrines of the “second advent.” The points which are maintained by those who advocate these views are substantially:
(a) that at that period Christ will descend from heaven to reign personally upon the earth;
(b) that he will have a central place of power and authority, probably Jerusalem;
(c) that the righteous dead will then be raised, in such bodies as are to be immortal;
(d) that they will be his attendants, and will participate with him in the government of the world;
(e) that this will continue during the period of a thousand years;
(f) that the world will be subdued and converted during this period, not by moral means, but by “a new dispensation” – by the power of the Son of God; and,
(g) that at the close of this period all the remaining dead will be raised, the judgment will take place, and the affairs of the earth will be consummated.
continued…”
14.) Rom 15:13, “Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.”
The power of the Holy Spirit is the power of God.
Gill’s Exposition of the Entire Bible
Now the God of hope,…. This character is taken from the latter part of Romans 15:12, and is occasioned by it, “in him shall the Gentiles trust”, or “hope”; and is proper to God as he is the author and giver of this grace; for naturally men are without it; that which is a good hope is the gift of God, and through his grace, and is wrought in the heart in regeneration; for to this are the children of God begotten again. Moreover, God is the object of it; not wealth and riches, nor works of righteousness, but Jehovah, Father, Son, and Spirit, particularly Christ, is called the believer’s hope; that is, the object of it, in whom the Gentiles hope and trust. Likewise, it is God that encourages to the exercise of it by the proclamations of his grace, and mercy, and plenteous redemption; by the discoveries of his love, and views of interest in him; and by bringing to mind the past experiences of his goodness: he preserves and maintains this grace useful and lively, firm and steadfast, at least in being, which sometimes seems almost perished and gone; he increases it, and causes his people to abound in the exercise of it, and continues it even unto death. The Ethiopic version reads, “the God of our promises”, which are what hope has respect unto, and builds upon:
fill you with all joy and peace in believing. This is a petition to the God of hope. The apostle has recourse again to prayer, knowing that all his exhortations would be useless, without the grace of God accompanying them: and it is observable, that he prays for the same things mentioned in the above prophecies and promises, as joy, peace, and hope; for though God has promised ever so great things concerning his people, he will be inquired of by them to do them for them. One part of this petition is, that God would “fill them with all joy”; not with every kind of joy; not with worldly joy, or with the joy of hypocrites, who rejoice in sin, or in their own boastings, which is evil; but with spiritual joy, joy in God as a covenant God and Father; in Christ, in his person, righteousness, and salvation; and in the Holy Ghost, the author of it, whose fruit it is; and in the Gospel, doctrines, blessings, and promises of it; and in the view and hope of the heavenly glory, amidst various afflictions and tribulations: and it designs an abundance of it, even a fulness thereof; though the petition implies, that as yet it is not full; it is frequently interrupted and broke in upon by the corruption of nature, and falls into sin, by the temptations of Satan, through divine desertions, and various trials and exercises; yet it supposes it may be increased, as by the renewed discoveries of the love of God, of interest in Christ, and through the gracious influences of the Spirit; and even made full and complete, though not in this, yet in the other world: another branch of the petition is, that God would fill with “peace”, with a sense of their peace with him, made by the blood of Christ; with a conscience peace in their own breasts, arising from a view of their justification by the righteousness of Christ, and from the sprinklings of his blood upon them; and also with peace one among another, which was much wanting, and the apostle was very desirous of: and all this he asks, that it might come to them “in believing”; in the way of faith, and the exercise of that grace; for joy comes this way; faith and joy go together; where one is, the other is also; and as the one increases, so does the other; a believing view of interest in Christ is attended with joy unspeakable, and full of glory: and so peace comes in at the door of faith: there is no true peace till a soul is brought to believe in Christ; and that is promoted and increased by repeated acts of faith on Christ, or by a constant living by faith on him; see Isaiah 26:3. The end for which this petition is made is,
that ye may abound in hope through the power of the Holy Ghost. By hope is meant that grace which God is the author, object, and promoter of; and the Syriac version reads it, “in his hope”, or “the hope of him”; of enjoying him, of meeting with him, and having communion with him in his house and ordinances; of having fresh supplies of grace from him, and of being favoured with all the blessings of grace laid up in an everlasting covenant, and at last with eternal life and glory: to “abound” herein, is to be in the free and frequent exercise of this grace, being encouraged by the grace of God, and an enlarged experience of it, and supported by faith, the substance of things hoped for: and this “through the power of the Holy Ghost”; not by might or power of man, but by that same divine power which first began the good work, and must fulfil it; which at first implanted the grace of hope, and must perform the work of that, as of faith. The same power is requisite to cause grace to abound, or saints to abound in the exercise of it, as was to the first production of it. The Vulgate Latin reads, “that ye may abound in hope, and in the power of the Holy Ghost”; but there is no copulative in the Greek text.”
You can be blessed and holy if you accept Jesus Christ as your Lord and Savior. Will you do it now?
To receive Jesus Christ as your Lord and Savior is to receive the eternal life.
WILLIE WONG THOUGHT
WILLIE WONG
AUGUST 5, 2025
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