And have put on the new [man], which is renewed in knowledge after the image of him that created him:
Lie not one to another, seeing that ye have put off the old man with his deeds;
But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
In the which ye also walked some time, when ye lived in them.
For which things' sake the wrath of God cometh on the children of disobedience:
Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.
That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
And have no fellowship with the unfruitful works of darkness, but rather reprove [them].
(For the fruit of the Spirit [is] in all goodness and righteousness and truth;)
For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye.
1 Timothy 5:22
Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
1 Timothy 4:12
Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
1 Timothy 4:8
For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
1 Timothy 1:5
Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
2 Thessalonians 2:13
But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:
1 Thessalonians 5:23
And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
1 Thessalonians 5:5
Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
1 Thessalonians 4:4
That every one of you should know how to possess his vessel in sanctification and honour;
1 Thessalonians 4:3
For this is the will of God, [even] your sanctification, that ye should abstain from fornication:
1 Thessalonians 3:13
To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
1 Thessalonians 2:12
That ye would walk worthy of God, who hath called you unto his kingdom and glory.
And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
And above all these things [put on] charity, which is the bond of perfectness.
But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
Be ye therefore followers of God, as dear children;
And that ye put on the new man, which after God is created in righteousness and true holiness.
2 Corinthians 11:2
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present [you as] a chaste virgin to Christ.
2 Corinthians 10:5
Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
2 Corinthians 7:1
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
2 Corinthians 6:17
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you,
2 Corinthians 6:16
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.
2 Corinthians 6:15
And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
2 Corinthians 6:14
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
1 Corinthians 15:34
Awake to righteousness, and sin not; for some have not the knowledge of God: I speak [this] to your shame.
1 Corinthians 12:31
But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
1 Corinthians 10:32
Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
1 Corinthians 10:31
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
1 Corinthians 10:21
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
1 Corinthians 8:12
But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
2 Corinthians 13:7
Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.
That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
In whom ye also are builded together for an habitation of God through the Spirit.
In whom all the building fitly framed together groweth unto an holy temple in the Lord:
Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
In whom ye also [trusted], after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
If we live in the Spirit, let us also walk in the Spirit.
And they that are Christ's have crucified the flesh with the affections and lusts.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
But if, while we seek to be justified by Christ, we ourselves also are found sinners, [is] therefore Christ the minister of sin? God forbid.
1 Corinthians 6:20
For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
1 John 2:1
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1 John 1:7
But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1 John 1:6
If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
2 Peter 3:14
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.
2 Peter 3:12
Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?
2 Peter 3:11
[Seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness,
2 Peter 1:8
For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ.
2 Peter 1:7
And to godliness brotherly kindness; and to brotherly kindness charity.
2 Peter 1:6
And to knowledge temperance; and to temperance patience; and to patience godliness;
2 Peter 1:5
And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
2 Peter 1:4
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
2 Peter 1:3
According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
2 Peter 1:2
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
1 Peter 4:7
But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
1 Peter 4:6
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
1 John 2:5
But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
1 John 2:29
If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
And in their mouth was found no guile: for they are without fault before the throne of God.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.
3 John 1:11
Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.
2 John 1:4
I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
1 John 5:21
Little children, keep yourselves from idols. Amen.
1 John 5:18
We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.
1 John 5:5
Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
1 John 5:4
For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith.
1 John 3:10
In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
1 John 3:9
Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
1 John 3:8
He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
1 John 3:7
Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
1 John 3:6
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
1 John 3:3
And every man that hath this hope in him purifieth himself, even as he is pure.
1 Peter 4:2
That he no longer should live the rest of [his] time in the flesh to the lusts of men, but to the will of God.
1 Peter 4:1
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1 Peter 3:11
Let him eschew evil, and do good; let him seek peace, and ensue it.
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us,
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
There remaineth therefore a rest to the people of God.
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
[Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all [things]; not answering again;
Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their mind and conscience is defiled.
2 Timothy 3:17
That the man of God may be perfect, throughly furnished unto all good works.
2 Timothy 2:22
Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.
2 Timothy 2:21
If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.
2 Timothy 2:19
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
2 Timothy 2:17
And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
2 Timothy 2:16
But shun profane [and] vain babblings: for they will increase unto more ungodliness.
1 Timothy 6:12
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers of his holiness.
Follow peace with all [men], and holiness, without which no man shall see the Lord:
1 Peter 2:24
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
1 Peter 2:12
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation.
1 Peter 2:11
Dearly beloved, I beseech [you] as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
1 Peter 2:9
But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
1 Peter 2:5
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
1 Peter 2:1
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
1 Peter 1:16
Because it is written, Be ye holy; for I am holy.
1 Peter 1:15
But as he which hath called you is holy, so be ye holy in all manner of conversation;
1 Peter 1:14
As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.
Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled;
1 Timothy 6:11
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.
[It is] joy to the just to do judgment: but destruction [shall be] to the workers of iniquity.
The way of man [is] froward and strange: but [as for] the pure, his work [is] right.
The highway of the upright [is] to depart from evil: he that keepeth his way preserveth his soul.
The thoughts of the righteous [are] right: [but] the counsels of the wicked [are] deceit.
The desire of the righteous [is] only good: [but] the expectation of the wicked [is] wrath.
They also do no iniquity: they walk in his ways.
Blessed [are] they that keep his testimonies, [and that] seek him with the whole heart.
ALEPH. Blessed [are] the undefiled in the way, who walk in the law of the LORD.
Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.
But judgment shall return unto righteousness: and all the upright in heart shall follow it.
Righteousness shall go before him; and shall set [us] in the way of his steps.
Though ye have lien among the pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold.
Depart from evil, and do good; and dwell for evermore.
Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.
A wicked man hardeneth his face: but [as for] the upright, he directeth his way.
A [good] name [is] rather to be chosen than great riches, [and] loving favour rather than silver and gold.
And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they [are] the seed [which] the LORD hath blessed.
To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
Thy people also [shall be] all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness.
Depart ye, depart ye, go ye out from thence, touch no unclean [thing]; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it [shall be] for those: the wayfaring men, though fools, shall not err [therein].
And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.
With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments [are] in the earth, the inhabitants of the world will learn righteousness.
Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee.
Open ye the gates, that the righteous nation which keepeth the truth may enter in.
And it shall come to pass, [that he that is] left in Zion, and [he that] remaineth in Jerusalem, shall be called holy, [even] every one that is written among the living in Jerusalem:
A good name [is] better than precious ointment; and the day of death than the day of one's birth.
He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;
And ye shall be holy unto me: for I the LORD [am] holy, and have severed you from [other] people, that ye should be mine.
Sanctify yourselves therefore, and be ye holy: for I [am] the LORD your God.
Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God [am] holy.
To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.
For I [am] the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy.
For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
And that ye may put difference between holy and unholy, and between unclean and clean;
Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:
And they made the plate of the holy crown [of] pure gold, and wrote upon it a writing, [like to] the engravings of a signet, HOLINESS TO THE LORD.
And thou shalt make a plate [of] pure gold, and grave upon it, [like] the engravings of a signet, HOLINESS TO THE LORD.
And ye shall be holy men unto me: neither shall ye eat [any] flesh [that is] torn of beasts in the field; ye shall cast it to the dogs.
And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.
Then Jacob said unto his household, and to all that [were] with him, Put away the strange gods that [are] among you, and be clean, and change your garments:
For thou [art] an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that [are] upon the earth.
[He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.
[He that] backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
And unto man he said, Behold, the fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.
And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not sin.
Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.
If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, [and] if thou turn unto the LORD thy God with all thine heart, and with all thy soul.
And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;
The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.
And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the LORD thy God, as he hath spoken.
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect.
1 Corinthians 6:19
What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and ye are not your own?
But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not [in] the oldness of the letter.
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, [even] to him who is raised from the dead, that we should bring forth fruit unto God.
For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things [is] death.
For when ye were the servants of sin, ye were free from righteousness.
I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
Being then made free from sin, ye became the servants of righteousness.
But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
What then? shall we sin, because we are not under the law, but under grace? God forbid.
For sin shall not have dominion over you: for ye are not under the law, but under grace.
Neither yield ye your members [as] instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
[There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
1 Corinthians 6:13
Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body [is] not for fornication, but for the Lord; and the Lord for the body.
1 Corinthians 6:12
All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.
1 Corinthians 5:7
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
1 Corinthians 3:17
If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.
1 Corinthians 3:16
Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you?
For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof].
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
[Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.
And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.
For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
Now if we be dead with Christ, we believe that we shall also live with him:
In holiness and righteousness before him, all the days of our life.
That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
For every one shall be salted with fire, and every sacrifice shall be salted with salt.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by [his] fruit.
Be ye therefore perfect, even as your Father which is in heaven is perfect.
And if thy right hand offend thee, cut it off, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.
And if thy right eye offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.
Blessed [are] the pure in heart: for they shall see God.
Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled.
Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.
In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD'S house shall be like the bowls before the altar.
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.
He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin.
For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection:
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
God forbid. How shall we, that are dead to sin, live any longer therein?
What shall we say then? Shall we continue in sin, that grace may abound?
But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.
For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:
And herein do I exercise myself, to have always a conscience void of offence toward God, and [toward] men.
I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.
But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
Related Topics and Bible Verses
Flame of fire
is the chosen symbol of the holiness of God (Ex. 3:2; Rev.
2:18), as indicating "the intense, all-consuming operation of
his holiness in relation to sin."
in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and
to Christians as consecrated to God's service, and in so far as
they are conformed in all things to the will of God (Rom. 6:19,
22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a
work of gradual development. It is carried on under many
hindrances, hence the frequent admonitions to watchfulness,
prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23,
24). (See SANCTIFICATION ¯T0003212.)
(Heb. mitsnepheth), something rolled round the head; the turban
or head-dress of the high priest (Ex. 28:4, 37, 39; 29:6, etc.).
In the Authorized Version of Ezek. 21:26, this Hebrew word is
rendered "diadem," but in the Revised Version, "mitre." It was a
twisted band of fine linen, 8 yards in length, coiled into the
form of a cap, and worn on official occasions (Lev. 8:9; 16:4;
Zech. 3:5). On the front of it was a golden plate with the
inscription, "Holiness to the Lord." The mitsnepheth differed
from the mitre or head-dress (migba'ah) of the common priest.
(See BONNET ¯T0000621.)
John, First Epistle of
the fourth of the catholic or "general" epistles. It was
evidently written by John the evangelist, and probably also at
Ephesus, and when the writer was in advanced age. The purpose of
the apostle (1:1-4) is to declare the Word of Life to those to
whom he writes, in order that they might be united in fellowship
with the Father and his Son Jesus Christ. He shows that the
means of union with God are, (1) on the part of Christ, his
atoning work (1:7; 2:2; 3:5; 4:10, 14; 5:11, 12) and his
advocacy (2:1); and (2), on the part of man, holiness (1:6),
obedience (2:3), purity (3:3), faith (3:23; 4:3; 5:5), and love
(2:7, 8; 3:14; 4:7; 5:1).
Peter, First Epistle of
This epistle is addressed to "the strangers scattered abroad",
i.e., to the Jews of the Dispersion (the Diaspora).
Its object is to confirm its readers in the doctrines they had
been already taught. Peter has been called "the apostle of
hope," because this epistle abounds with words of comfort and
encouragement fitted to sustain a "lively hope." It contains
about thirty-five references to the Old Testament.
It was written from Babylon, on the Euphrates, which was at
this time one of the chief seats of Jewish learning, and a
fitting centre for labour among the Jews. It has been noticed
that in the beginning of his epistle Peter names the provinces
of Asia Minor in the order in which they would naturally occur
to one writing from Babylon. He counsels (1) to steadfastness
and perseverance under persecution (1-2:10); (2) to the
practical duties of a holy life (2:11-3:13); (3) he adduces the
example of Christ and other motives to patience and holiness
(3:14-4:19); and (4) concludes with counsels to pastors and
people (ch. 5).
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the
Divine Being. It is the rendering (1) of the Hebrew _'El_, from
a word meaning to be strong; (2) of _'Eloah_, plural _'Elohim_.
The singular form, _Eloah_, is used only in poetry. The plural
form is more commonly used in all parts of the Bible, The Hebrew
word Jehovah (q.v.), the only other word generally employed to
denote the Supreme Being, is uniformly rendered in the
Authorized Version by "LORD," printed in small capitals. The
existence of God is taken for granted in the Bible. There is
nowhere any argument to prove it. He who disbelieves this truth
is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the
being of God are:
(1.) The a priori argument, which is the testimony afforded by
(2.) The a posteriori argument, by which we proceed logically
from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be
a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see
everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological
argument, based on the moral consciousness and the history of
mankind, which exhibits a moral order and purpose which can only
be explained on the supposition of the existence of God.
Conscience and human history testify that "verily there is a God
that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex.
34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11;
33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are
also systematically classified in Rev. 5:12 and 7:12.
God's attributes are spoken of by some as absolute, i.e., such
as belong to his essence as Jehovah, Jah, etc.; and relative,
i.e., such as are ascribed to him with relation to his
creatures. Others distinguish them into communicable, i.e.,
those which can be imparted in degree to his creatures:
goodness, holiness, wisdom, etc.; and incommunicable, which
cannot be so imparted: independence, immutability, immensity,
and eternity. They are by some also divided into natural
attributes, eternity, immensity, etc.; and moral, holiness,
The old objection against the doctrine of salvation by grace,
that it does away with the necessity of good works, and lowers
the sense of their importance (Rom. 6), although it has been
answered a thousand times, is still alleged by many. They say if
men are not saved by works, then works are not necessary. If the
most moral of men are saved in the same way as the very chief of
sinners, then good works are of no moment. And more than this,
if the grace of God is most clearly displayed in the salvation
of the vilest of men, then the worse men are the better.
The objection has no validity. The gospel of salvation by
grace shows that good works are necessary. It is true,
unchangeably true, that without holiness no man shall see the
Lord. "Neither adulterers, nor thieves, nor covetous, nor
drunkards" shall inherit the kingdom of God.
Works are "good" only when, (1) they spring from the principle
of love to God. The moral character of an act is determined by
the moral principle that prompts it. Faith and love in the heart
are the essential elements of all true obedience. Hence good
works only spring from a believing heart, can only be wrought by
one reconciled to God (Eph. 2:10; James 2:18:22). (2.) Good
works have the glory of God as their object; and (3) they have
the revealed will of God as their only rule (Deut. 12:32; Rev.
Good works are an expression of gratitude in the believer's
heart (John 14:15, 23; Gal. 5:6). They are the fruits of the
Spirit (Titus 2:10-12), and thus spring from grace, which they
illustrate and strengthen in the heart.
Good works of the most sincere believers are all imperfect,
yet like their persons they are accepted through the mediation
of Jesus Christ (Col. 3:17), and so are rewarded; they have no
merit intrinsically, but are rewarded wholly of grace.
The earliest mention of city-building is that of Enoch, which
was built by Cain (Gen. 4:17). After the confusion of tongues,
the descendants of Nimrod founded several cities (10:10-12).
Next, we have a record of the cities of the Canaanites, Sidon,
Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest
description of a city is that of Sodom (19:1-22). Damascus is
said to be the oldest existing city in the world. Before the
time of Abraham there were cities in Egypt (Num. 13:22). The
Israelites in Egypt were employed in building the "treasure
cities" of Pithom and Raamses (Ex. 1:11); but it does not seem
that they had any cities of their own in Goshen (Gen. 46:34;
47:1-11). In the kingdom of Og in Bashan there were sixty "great
cities with walls," and twenty-three cities in Gilead partly
rebuilt by the tribes on the east of Jordan (Num. 21:21, 32, 33,
35; 32:1-3, 34-42; Deut. 3:4, 5, 14; 1 Kings 4:13). On the west
of Jordan were thirty-one "royal cities" (Josh. 12), besides
many others spoken of in the history of Israel.
A fenced city was a city surrounded by fortifications and high
walls, with watch-towers upon them (2 Chr. 11:11; Deut. 3:5).
There was also within the city generally a tower to which the
citizens might flee when danger threatened them (Judg. 9:46-52).
A city with suburbs was a city surrounded with open
pasture-grounds, such as the forty-eight cities which were given
to the Levites (Num. 35:2-7). There were six cities of refuge,
three on each side of Jordan, namely, Kadesh, Shechem, Hebron,
on the west of Jordan; and on the east, Bezer, Ramoth-gilead,
and Golan. The cities on each side of the river were nearly
opposite each other. The regulations concerning these cities are
given in Num. 35:9-34; Deut. 19:1-13; Ex. 21:12-14.
When David reduced the fortress of the Jebusites which stood
on Mount Zion, he built on the site of it a palace and a city,
which he called by his own name (1 Chr. 11:5), the city of
David. Bethlehem is also so called as being David's native town
Jerusalem is called the Holy City, the holiness of the temple
being regarded as extending in some measure over the whole city
Pithom and Raamses, built by the Israelites as "treasure
cities," were not places where royal treasures were kept, but
were fortified towns where merchants might store their goods and
transact their business in safety, or cities in which munitions
of war were stored. (See PITHOM ¯T0002968.)
(1.) Heb. 'Adam, used as the proper name of the first man. The
name is derived from a word meaning "to be red," and thus the
first man was called Adam because he was formed from the red
earth. It is also the generic name of the human race (Gen. 1:26,
27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo
and the Greek anthropos (Matt. 5:13, 16). It denotes also man in
opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. 'ish, like the Latin vir and Greek aner, denotes
properly a man in opposition to a woman (1 Sam. 17:33; Matt.
14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to
excellent mental qualities.
(3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr.
14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is
applied to women (Josh. 8:25).
(4.) Heb. geber, man with reference to his strength, as
distinguished from women (Deut. 22:5) and from children (Ex.
12:37); a husband (Prov. 6:34).
(5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed
to women and children (Deut. 3:6; Job 11:3; Isa. 3:25).
Man was created by the immediate hand of God, and is
generically different from all other creatures (Gen. 1:26, 27;
2:7). His complex nature is composed of two elements, two
distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7;
2 Cor. 5:1-8).
The words translated "spirit" and "soul," in 1 Thess. 5:23,
Heb. 4:12, are habitually used interchangeably (Matt. 10:28;
16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as
rational; the "soul" (Gr. psuche) is the same, considered as the
animating and vital principle of the body.
Man was created in the likeness of God as to the perfection of
his nature, in knowledge (Col. 3:10), righteousness, and
holiness (Eph. 4:24), and as having dominion over all the
inferior creatures (Gen. 1:28). He had in his original state
God's law written on his heart, and had power to obey it, and
yet was capable of disobeying, being left to the freedom of his
own will. He was created with holy dispositions, prompting him
to holy actions; but he was fallible, and did fall from his
integrity (3:1-6). (See FALL ¯T0001304.)
Corinthians, First Epistle to the
was written from Ephesus (1 Cor. 16:8) about the time of the
Passover in the third year of the apostle's sojourn there (Acts
19:10; 20:31), and when he had formed the purpose to visit
Macedonia, and then return to Corinth (probably A.D. 57).
The news which had reached him, however, from Corinth
frustrated his plan. He had heard of the abuses and contentions
that had arisen among them, first from Apollos (Acts 19:1), and
then from a letter they had written him on the subject, and also
from some of the "household of Chloe," and from Stephanas and
his two friends who had visited him (1 Cor. 1:11; 16:17). Paul
thereupon wrote this letter, for the purpose of checking the
factious spirit and correcting the erroneous opinions that had
sprung up among them, and remedying the many abuses and
disorderly practices that prevailed. Titus and a brother whose
name is not given were probably the bearers of the letter (2
Cor. 2:13; 8:6, 16-18).
The epistle may be divided into four parts:
(1.) The apostle deals with the subject of the lamentable
divisions and party strifes that had arisen among them (1 Cor.
(2.) He next treats of certain cases of immorality that had
become notorious among them. They had apparently set at nought
the very first principles of morality (5; 6).
(3.) In the third part he discusses various questions of
doctrine and of Christian ethics in reply to certain
communications they had made to him. He especially rectifies
certain flagrant abuses regarding the celebration of the Lord's
(4.) The concluding part (15; 16) contains an elaborate
defense of the doctrine of the resurrection of the dead, which
had been called in question by some among them, followed by some
general instructions, intimations, and greetings.
This epistle "shows the powerful self-control of the apostle
in spite of his physical weakness, his distressed circumstances,
his incessant troubles, and his emotional nature. It was
written, he tells us, in bitter anguish, 'out of much affliction
and pressure of heart...and with streaming eyes' (2 Cor. 2:4);
yet he restrained the expression of his feelings, and wrote with
a dignity and holy calm which he thought most calculated to win
back his erring children. It gives a vivid picture of the early
church...It entirely dissipates the dream that the apostolic
church was in an exceptional condition of holiness of life or
purity of doctrine." The apostle in this epistle unfolds and
applies great principles fitted to guide the church of all ages
in dealing with the same and kindred evils in whatever form they
This is one of the epistles the authenticity of which has
never been called in question by critics of any school, so many
and so conclusive are the evidences of its Pauline origin.
The subscription to this epistle states erroneously in the
Authorized Version that it was written at Philippi. This error
arose from a mistranslation of 1 Cor. 16:5, "For I do pass
through Macedonia," which was interpreted as meaning, "I am
passing through Macedonia." In 16:8 he declares his intention of
remaining some time longer in Ephesus. After that, his purpose
is to "pass through Macedonia."
Aaron was the first who was solemnly set apart to this office
(Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on
his death passed to his successor in office (Ex. 29:29, 30).
Besides those garments which he wore in common with all priests,
there were four that were peculiar to himself as high priest:
(1.) The "robe" of the ephod, all of blue, of "woven work,"
worn immediately under the ephod. It was without seam or
sleeves. The hem or skirt was ornamented with pomegranates and
golden bells, seventy-two of each in alternate order. The
sounding of the bells intimated to the people in the outer court
the time when the high priest entered into the holy place to
burn incense before the Lord (Ex. 28).
(2.) The "ephod" consisted of two parts, one of which covered
the back and the other the breast, which were united by the
"curious girdle." It was made of fine twined linen, and
ornamented with gold and purple. Each of the shoulder-straps was
adorned with a precious stone, on which the names of the twelve
tribes were engraved. This was the high priest's distinctive
vestment (1 Sam. 2:28; 14:3; 21:9; 23:6, 9; 30:7).
(3.) The "breastplate of judgment" (Ex. 28:6-12, 25-28;
39:2-7) of "cunning work." It was a piece of cloth doubled, of
one span square. It bore twelve precious stones, set in four
rows of three in a row, which constituted the Urim and Thummim
(q.v.). These stones had the names of the twelve tribes engraved
on them. When the high priest, clothed with the ephod and the
breastplate, inquired of the Lord, answers were given in some
mysterious way by the Urim and Thummim (1 Sam. 14:3, 18, 19;
23:2, 4, 9, 11,12; 28:6; 2 Sam. 5:23).
(4.) The "mitre," or upper turban, a twisted band of eight
yards of fine linen coiled into a cap, with a gold plate in
front, engraved with "Holiness to the Lord," fastened to it by a
ribbon of blue.
To the high priest alone it was permitted to enter the holy of
holies, which he did only once a year, on the great Day of
Atonement, for "the way into the holiest of all was not yet made
manifest" (Heb. 9; 10). Wearing his gorgeous priestly vestments,
he entered the temple before all the people, and then, laying
them aside and assuming only his linen garments in secret, he
entered the holy of holies alone, and made expiation, sprinkling
the blood of the sin offering on the mercy seat, and offering up
incense. Then resuming his splendid robes, he reappeared before
the people (Lev. 16). Thus the wearing of these robes came to be
identified with the Day of Atonement.
The office, dress, and ministration of the high priest were
typical of the priesthood of our Lord (Heb. 4:14; 7:25; 9:12,
It is supposed that there were in all eighty-three high
priests, beginning with Aaron (B.C. 1657) and ending with
Phannias (A.D. 70). At its first institution the office of high
priest was held for life (but comp. 1 Kings 2:27), and was
hereditary in the family of Aaron (Num. 3:10). The office
continued in the line of Eleazar, Aaron's eldest son, for two
hundred and ninety-six years, when it passed to Eli, the first
of the line of Ithamar, who was the fourth son of Aaron. In this
line it continued to Abiathar, whom Solomon deposed, and
appointed Zadok, of the family of Eleazar, in his stead (1 Kings
2:35), in which it remained till the time of the Captivity.
After the Return, Joshua, the son of Josedek, of the family of
Eleazar, was appointed to this office. After him the succession
was changed from time to time under priestly or political
Ephesians, Epistle to
was written by Paul at Rome about the same time as that to the
Colossians, which in many points it resembles.
Contents of. The Epistle to the Colossians is mainly
polemical, designed to refute certain theosophic errors that had
crept into the church there. That to the Ephesians does not seem
to have originated in any special circumstances, but is simply a
letter springing from Paul's love to the church there, and
indicative of his earnest desire that they should be fully
instructed in the profound doctrines of the gospel. It contains
(1) the salutation (1:1, 2); (2) a general description of the
blessings the gospel reveals, as to their source, means by which
they are attained, purpose for which they are bestowed, and
their final result, with a fervent prayer for the further
spiritual enrichment of the Ephesians (1:3-2:10); (3) "a record
of that marked change in spiritual position which the Gentile
believers now possessed, ending with an account of the writer's
selection to and qualification for the apostolate of heathendom,
a fact so considered as to keep them from being dispirited, and
to lead him to pray for enlarged spiritual benefactions on his
absent sympathizers" (2:12-3:21); (4) a chapter on unity as
undisturbed by diversity of gifts (4:1-16); (5) special
injunctions bearing on ordinary life (4:17-6:10); (6) the
imagery of a spiritual warfare, mission of Tychicus, and
valedictory blessing (6:11-24).
Planting of the church at Ephesus. Paul's first and hurried
visit for the space of three months to Ephesus is recorded in
Acts 18:19-21. The work he began on this occasion was carried
forward by Apollos (24-26) and Aquila and Priscilla. On his
second visit, early in the following year, he remained at
Ephesus "three years," for he found it was the key to the
western provinces of Asia Minor. Here "a great door and
effectual" was opened to him (1 Cor. 16:9), and the church was
established and strengthened by his assiduous labours there
(Acts 20:20, 31). From Ephesus as a centre the gospel spread
abroad "almost throughout all Asia" (19:26). The word "mightily
grew and prevailed" despite all the opposition and persecution
On his last journey to Jerusalem the apostle landed at
Miletus, and summoning together the elders of the church from
Ephesus, delivered to them his remarkable farewell charge (Acts
20:18-35), expecting to see them no more.
The following parallels between this epistle and the Milesian
charge may be traced:
(1.) Acts 20:19 = Eph. 4:2. The phrase "lowliness of mind"
occurs nowhere else.
(2.) Acts 20:27 = Eph. 1:11. The word "counsel," as denoting
the divine plan, occurs only here and Heb. 6:17.
(3.) Acts 20:32 = Eph. 3:20. The divine ability.
(4.) Acts 20:32 = Eph. 2:20. The building upon the foundation.
(5.) Acts 20:32 = Eph. 1:14, 18. "The inheritance of the
Place and date of the writing of the letter. It was evidently
written from Rome during Paul's first imprisonment (3:1; 4:1;
6:20), and probably soon after his arrival there, about the year
62, four years after he had parted with the Ephesian elders at
Miletus. The subscription of this epistle is correct.
There seems to have been no special occasion for the writing
of this letter, as already noted. Paul's object was plainly not
polemical. No errors had sprung up in the church which he sought
to point out and refute. The object of the apostle is "to set
forth the ground, the cause, and the aim and end of the church
of the faithful in Christ. He speaks to the Ephesians as a type
or sample of the church universal." The church's foundations,
its course, and its end, are his theme. "Everywhere the
foundation of the church is the will of the Father; the course
of the church is by the satisfaction of the Son; the end of the
church is the life in the Holy Spirit." In the Epistle to the
Romans, Paul writes from the point of view of justification by
the imputed righteousness of Christ; here he writes from the
point of view specially of union to the Redeemer, and hence of
the oneness of the true church of Christ. "This is perhaps the
profoundest book in existence." It is a book "which sounds the
lowest depths of Christian doctrine, and scales the loftiest
heights of Christian experience;" and the fact that the apostle
evidently expected the Ephesians to understand it is an evidence
of the "proficiency which Paul's converts had attained under his
preaching at Ephesus."
Relation between this epistle and that to the Colossians
(q.v.). "The letters of the apostle are the fervent outburst of
pastoral zeal and attachment, written without reserve and in
unaffected simplicity; sentiments come warm from the heart,
without the shaping out, pruning, and punctilious arrangement of
a formal discourse. There is such a fresh and familiar
transcription of feeling, so frequent an introduction of
coloquial idiom, and so much of conversational frankness and
vivacity, that the reader associates the image of the writer
with every paragraph, and the ear seems to catch and recognize
the very tones of living address." "Is it then any matter of
amazement that one letter should resemble another, or that two
written about the same time should have so much in common and so
much that is peculiar? The close relation as to style and
subject between the epistles to Colosse and Ephesus must strike
every reader. Their precise relation to each other has given
rise to much discussion. The great probability is that the
epistle to Colosse was first written; the parallel passages in
Ephesians, which amount to about forty-two in number, having the
appearance of being expansions from the epistle to Colosse.
Eph 1:7; Col 1:14
Eph 1:10; Col 1:20
Eph 3:2; Col 1:25
Eph 5:19; Col 3:16
Eph 6:22; Col 4:8
Eph 1:19-2:5; Col 2:12,13
Eph 4:2-4; Col 3:12-15
Eph 4:16; Col 2:19
Eph 4:32; Col 3:13
Eph 4:22-24; Col 3:9,10
Eph 5:6-8; Col 3:6-8
Eph 5:15,16; Col 4:5
Eph 6:19,20; Col 4:3,4
Eph 5:22-6:9; Col 3:18-4:1
"The style of this epistle is exceedingly animated, and
corresponds with the state of the apostle's mind at the time of
writing. Overjoyed with the account which their messenger had
brought him of their faith and holiness (Eph. 1:15), and
transported with the consideration of the unsearchable wisdom of
God displayed in the work of man's redemption, and of his
astonishing love towards the Gentiles in making them partakers
through faith of all the benefits of Christ's death, he soars
high in his sentiments on those grand subjects, and gives his
thoughts utterance in sublime and copious expression."