In the preceding verses of Romans chapter eight, Paul concludes his discussion about the internal struggle between the desire to obey God's law and the power of sin dwelling within human nature. He has just expressed frustration over this conflict, crying out about who will deliver him from "the body of this death," before declaring that deliverance comes through Jesus Christ. Paul establishes that while condemnation existed under the law, believers in Christ Jesus are now freed from this condemnation. He sets up a contrast between living according to the flesh, which leads to death, and living according to the Spirit, which brings life and peace.
[2] For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. [3] For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, [4] that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. [5] For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. [6] For to be carnally minded is death, but to be spiritually minded is life and peace.
Before this passage, Jesus has begun his public ministry by performing his first miraculous sign at a wedding in Cana of Galilee, where he turned water into wine, revealing his glory to his disciples. Following this, Jesus travels to Jerusalem for the Passover feast, where he drives out the money changers and merchants from the temple courts, declaring that they have turned his Father's house into a marketplace. While in Jerusalem during the Passover celebration, many people witness the signs Jesus performs and believe in his name, though Jesus does not entrust himself to them because he knows what is in human hearts. Nicodemus, a Pharisee and member of the Jewish ruling council, comes to Jesus at night.
[1] There was a man of the Pharisees named Nicodemus, a ruler of the Jews. [2] This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”
[3] Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
[4] Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”
[5] Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. [6] That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. [7] Do not marvel that I said to you, ‘You must be born again.’ [8] The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”
Paul has been addressing Jewish confidence in possessing the Mosaic Law, arguing that merely hearing or possessing the law without obeying it brings no advantage before God. He has established that both Gentiles who sin without the law and Jews who sin under the law face God's judgment impartially, since God judges according to deeds rather than ethnic or religious privilege. Paul has just explained that true righteousness comes from obeying the law's requirements, not from ethnic identity, suggesting that an obedient Gentile stands in better position than a disobedient Jew who relies on circumcision as a mark of covenant relationship while violating the law's commands.
[25] For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision. [26] Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? [27] And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? [28] For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; [29] but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.
[1] What advantage then has the Jew, or what is the profit of circumcision? [2] Much in every way! Chiefly because to them were committed the oracles of God. [3] For what if some did not believe? Will their unbelief make the faithfulness of God without effect? [4] Certainly not! Indeed, let God be true but every man a liar. As it is written:
“That You may be justified in Your words,
And may overcome when You are judged.”
[5] But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) [6] Certainly not! For then how will God judge the world?
[7] For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? [8] And why not say, “Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their condemnation is just.
[9] What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.
Jesus returns to Capernaum, his base of operations in Galilee, after healing two demon-possessed men in the region of the Gadarenes and sending the demons into a herd of pigs. The people of that region had asked Jesus to leave their area following this dramatic event. Now back in what is called "his own city," Jesus continues his ministry of teaching and demonstrating his authority. The religious leaders, particularly the scribes, have been growing increasingly skeptical of Jesus's claims and methods, though the crowds continue to follow him with great interest. This passage occurs during a period when Jesus is actively performing miracles and teaching throughout Galilee, establishing his identity and mission before the people and religious authorities.
[1] So He got into a boat, crossed over, and came to His own city. [2] Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, “Son, be of good cheer; your sins are forgiven you.”
[3] And at once some of the scribes said within themselves, “This Man blasphemes!”
[4] But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? [5] For which is easier, to say, ‘ Your sins are forgiven you,’ or to say, ‘Arise and walk’? [6] But that you may know that the Son of Man has power on earth to forgive sins”—then He said to the paralytic, “Arise, take up your bed, and go to your house.” [7] And he arose and departed to his house.
[8] Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.
The disciples are hiding behind locked doors in Jerusalem, gripped by fear of the Jewish authorities who crucified Jesus just days earlier. Earlier that same Sunday morning, Mary Magdalene discovered Jesus's empty tomb and reported it to Peter and John, who confirmed the tomb was vacant except for the burial cloths. Mary then encountered the risen Jesus in the garden and brought news of his resurrection to the disciples. Thomas is absent from the group. Despite Mary's testimony, the disciples remain terrified and uncertain, secluded in their secret location as evening approaches on this first day of the week. Jesus is addressing the gathered disciples.
[19] Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, “Peace be with you.” [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord.
[21] So Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” [22] And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
Moses has just complained to God about the overwhelming burden of leading the complaining Israelites alone, particularly after they wept demanding meat instead of manna. God responded by instructing Moses to gather seventy elders at the tabernacle, promising to distribute some of Moses' spirit upon them so they could share the leadership burden. God also declared He would provide meat for an entire month until the people became sick of it. Moses expressed doubt about God's ability to supply enough meat for six hundred thousand men plus their families, questioning whether slaughtering all their flocks or catching all the fish in the sea would suffice. God rebuked Moses, asking if His power had limits, and promised Moses would soon witness His word fulfilled.
[24] So Moses went out and told the people the words of the Lord, and he gathered the seventy men of the elders of the people and placed them around the tabernacle. [25] Then the Lord came down in the cloud, and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy elders; and it happened, when the Spirit rested upon them, that they prophesied, although they never did so again.
[26] But two men had remained in the camp: the name of one was Eldad, and the name of the other Medad. And the Spirit rested upon them. Now they were among those listed, but who had not gone out to the tabernacle; yet they prophesied in the camp. [27] And a young man ran and told Moses, and said, “Eldad and Medad are prophesying in the camp.”
The author, traditionally identified as Solomon, has been addressing earthly rulers throughout the opening chapters, urging them to pursue wisdom and justice. He warns that God will judge kings more severely than common people because of their greater responsibility and power. After describing the terrible fate awaiting unjust rulers and emphasizing that God shows no partiality based on status, the author shifts to encourage these leaders. He explains that those who seek wisdom will find her readily available, and he begins to describe wisdom's nature and accessibility. The author is addressing kings and judges who hold authority over nations.
[10] For they that keep holiness holily shall be judged holy: and they that have learned such things shall find what to answer. [11] Wherefore set your affection upon my words; desire them, and ye shall be instructed.
[12] Wisdom is glorious, and never fadeth away: yea, she is easily seen of them that love her, and found of such as seek her. [13] She preventeth them that desire her, in making herself first known unto them. [14] Whoso seeketh her early shall have no great travail: for he shall find her sitting at his doors. [15] To think therefore upon her is perfection of wisdom: and whoso watcheth for her shall quickly be without care. [16] For she goeth about seeking such as are worthy of her, showeth herself favorably unto them in the ways, and meeteth them in every thought.