TMS 1 Corinthians 2:12 What Do You Know?
1 Cor 2:12 Now we have received,
not the spirit of the world,
but the Spirit who is from God,
that we might know the things that have been freely given to us by God.
13 These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, interpreting spiritual truths to spiritual men/women.
Observations: 2:12 This is another slightly out of context Spirit verse. See the post on 1Corinthians 3 for the complete context. The Spirit guided the apostles in all truth so they could guide believers in it. Satan, the father of lies, always seeks to distort the truth, so God authenticated the truth spoken by the apostles with signs and miracles.
John 16:13 However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.
The apostles spoke the simple message of Jesus the Messiah, crucified and resurrected to the masses, and then explained things more deeply to those who had responded to the Spirit. This matches Jesus' public proclamation of the Kingdom, followed by private explanation to the disciples.
Application: If we pay attention to the written revelation the Spirit gave to the authenticated apostles, we will know the things God has graciously given us.
Prayer: God, thanks for safeguarding the truth from error so I can know and trust it; thanks for all that You have given and have planned for me; may I know it, do it, and pass it on. Amen.
Romans 9:1-18 Exegetical Outline © 2008 WF Cobb Truthbase.net
1a I tell the truth in Christ,
1b I am not lying,
1c my conscience also bearing me witness
1d in the Holy Spirit,
2a x………y……….z..that I have great sorrow and continual grief
2b in my heart.
3a For I could wish that I myself were accursed from Christ
3b for my brethren,
3c my countrymen according to the flesh,
4a who are Israelites,
4b to whom pertain the adoption, the glory, (cf 3:1)
the covenants, the giving of the law, the service of God, and the promises;
5a of whom are the fathers 5b and from whom,
5c according to the flesh,
5d Christ came,
5e who is over all, the eternally blessed God. Amen.
6a But it is not that the word of God has taken no effect/failed (cf 3:3, Isa 55)
6b For they are not all Israel (cf 2:28)
6c who are of Israel,
7a nor are they all children
7b because they are the seed of Abraham;
7c but, "In Isaac
7d your seed shall be called."
8a That is, those who are the children of the flesh,
8b these are not the children of God;
8c but the children of the promise
8d are counted as the seed.
9a-b For this is the word of promise: "At this time I will come and Sarah shall have a son."
10a-b And not only this, but when Rebecca also had conceived by one man, even by our father Isaac
11a (for the children not yet being born,
11b nor having done any good or evil,
11c-e that the purpose of God according to election might stand/abide
11f not of works
11g but of Him who calls),
12a-b it was said to her, "The older shall serve the younger."
13a-b As it is written, "Jacob I have loved, but Esau I have hated."
14a-b What shall we say then? Is there unrighteousness with God? Certainly not!
15a For He says to Moses, (Ex 33:19)
15b "I will have mercy on whomever I will have mercy (Mt 5:7)
15c and I will have compassion on whomever I will have compassion."
16a-c So then it is not of him who wills,
16b nor of him who runs,
16c but of God
16d who shows mercy.
17a For the Scripture says to Pharaoh,
17b "For this very purpose I have raised you up,
17c that I may show My power in you, and that My name may be declared in all the earth."
18a Therefore He has mercy
18b on whom He wills,
18c and whom He wills
18d He hardens
A. 1-5 The Reason Paul has sorrow is because Israel was given, but is not experiencing God’s promises in Christ
A1. 1-2 The Thing about which Paul tells the truth is that he has great sorrow and continual heartfelt grief
A1a. (The Manner in which) Paul expresses the truth of how he honestly feels
A1a-1. 1a Paul tells the truth in Christ
A1a-2. 1b The Reason Paul tells the truth is because he is not lying
A1a-3. 1c The Reason Paul is not lying is because his conscience bears witness to him
A1a-4. 1d The Sphere in/Means by which conscience his bears witness to him is in/by the Holy Spirit,
A1b The Thing about which Paul tells the truth is that he has great sorrow and continual grief in his heart
A1b-1. 2a The Thing about which Paul tells the truth is that he has great sorrow and continual grief
A1b-2. 2b The Place where Paul has sorrow and grief is in his heart.
A2. 3-5 The Reason Paul has sorrow is because his brethren the Israelites are cut off from the promises that are in Christ
A2a. 3 The Ones for whom Paul wishes he were cut off from Christ are his brethren according to the flesh
A2a-1. 3a Paul almost wishes that he was accursed from Christ
A2a-2. 3b The Ones for whom Paul almost wishes he were cut off from Christ is for his brethren
A2a-3. 3c The Ones who are his brethren are his countrymen according to the flesh
A2b-1. 4a The Ones who are his countrymen are the Israelites
A2b-2. 4b The Ones who are the Israelites are those to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises
A2b-3. 5 The Ones who are the Israelites are those from whom came the fathers and Christ
A2b-3a. 5a The Manner of the fathers is that they are from the Israelites
A2b-3b. 5b-c The Manner of Christ is that he is descended from the Israelites and is over all, the eternally blessed God
A2 b-3b1. 5b The Manner in which Christ came from the Israelites is according to the flesh
A2b-3b2. 5c Christ came from the Israelites
A2 b-3b3. 5e Christ is over all, the eternally blessed God
B. 6a The Result of Israel having but not experiencing God’s promises in Christ is not that the word of God has failed
C. 6b-8 The 1st Reason the (promised) word of God has not failed (due to the nation of Israel’s rejection) is because the promises were not made concerning every physically descended Israelite, but only those designated as recipients of the promise.
C1. 6b-7b The Ones who are recipients of God’s promises to Abraham are not all his physical descendents
6b-c The Ones who are not all Israel according to promise are those who are physical descendents of Israel
6b They are not all Israel (acc to promises)
6c The Ones who are not all Israel according to promise are those who are physical descendents of Israel (eg Esau)
7a-b The Ones who are not all promised children are the seed of Abraham
7a They are not all children (acc to promise)
7b The Ones who are not all children are the seed of Abraham (eg Ishmael)
C2. 7c-d The Reason not all descendents are the promised offspring of Abraham is because only Isaac was a child of promise
7c The Place where seed shall be designated is in Isaac
7d Seed of promise shall be designated
C3. 8 The Result of Isaac being the designated recipient of the promise is that only those so designated are heirs of the promise
8a The Ones who are not the children of God are the children of the flesh
8a The Ones who are not the children of God are the children of the flesh
8b Some are not the children of God=vp
8c The Ones who are counted as seed are the children of the promise
8c The Ones who are counted as seed are the children of the promise
8d Someone is counted as the seed=vp
C4. 9a-b The Reason Paul can say children of the promise rather than physical descent are counted as the seed of promise is
because the OT states that only Isaac was the promised son.
9a There is a word of promise: .
9b The Content of the promise is: At this time I will come and Sarah shall have a son.
D. 10-13 The 2nd Reason the word of God (promising to bless Israel) has not failed (due to Israel’s disobedience) is because the OT indicates that God determined/purposed that the nation descended from Jacob would be preeminent over the nation that descended from Esau before works even entered the equation.
D1. 10 The Time when God spoke to Rebecca was when she was pregnant with twins by Isaac
D2. 11a-b The Reason God spoke while she was pregnant is because the unborn children had done no works to account for their election
D2a. 11a The children were not yet born =svp
D2b. 11b The Result of the children being unborn is that they had not done any good nor evil
D3. 11c-e The Purpose of God telling Rebecca before the kids were born was so that the purpose of God might abide solely according to His word
D3a. 11c-e The Manner of God’s purpose is in accordance with His choice/selection of Israel (as His chosen people)
D3a-1. 11c The Thing which should abide is the purpose of God
D3a-2. 11d The Manner of God’s purpose is in accordance with His choice/selection of Israel (as His chosen people)
D3a-3. 11e Something might stand/abide/endure/remain = svp
D3b. 11f-g The Manner of God’s choice is that it is not based upon anything anyone did or will do, but upon His spoken will
D3a-1. 11f God’s choice is not based in works
D3b-2. 11g God’s choice is based in the will of Him who calls
D4. 12a-b The Content of what God spoke to Rebecca was that "The older shall serve the younger."
D4a. 12a God spoke to Rebecca =vp
D4b. 12b The Content of what was said to her was "The older shall serve the younger."
D5. 13a-b The Result of God saying/determining that the older shall serve the younger is that (as Malachi shows) God had
a loyal covenantal relationship with the descendents of Jacob, but not with those of Esau.
D5a. 13a It is written,
D5b. 13b The Content of what is written is: "Jacob I have loved, but Esau I have hated." Cf Gen 26:27
E. 14-18 The Result of God choosing one over another is not that He is unrighteous because God justly shows favor to whomever He wishes.
E1.14a-b The Content of what we cannot say is that God is unrighteous
E2. 15 The Reason God is not unrighteous is because His purpose to have mercy and compassion on people is the essence of goodness
E2a. 15a God spoke to Moses (when His goodness passed before Moses after the golden calf)
E2b. 15b-c The Content of What God spoke to Moses was: "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion." (followed by 34:7 justly forgiving and punishing)
E3. 16a-c The Result of God purposing to show mercy (doing what He wishes) is that nothing man does disrupts His plan
E3a. 16a Showing favor is not sourced in the desire of man
E3b. 16b Showing favor is not sourced in him who runs (works of man)
E3c. 16c-d Showing favor is sourced in the desire of God who shows mercy
E4. 17 The Reason Paul can say that nothing man does disrupts God’s plan is that God uses even the mightiest people according to His purpose
E4a. 17a Scripture says to Pharaoh
E4b. 17b-c The Content of what God says to Pharaoh is God raised him up to show his power and glory in dealing with him.
E4b-1. 17b God have raised up Pharaoh
E4b-2. 17c The Purpose for which God raised up Pharaoh is so that He would show His power and glory
E5. 18 The Result of God using people according to His plan is that God extends mercy or hardens according to His determined pleasure
E5a. 18a-b The Ones on whom God has mercy are on those He determines/desires to have mercy on
E5a-1. 18a God has mercy
E5a-2. 18b The Ones on whom God has mercy are on those He determines/desires to have mercy on
E5b. 18c-d The Ones who God hardens are those He determines/desires to harden
E5b-1. 18c The Ones who God hardens are those He determines/desires to harden
E5b-2. 18d God hardens some (in their sin)
Romans 9a Reading Guide © 2008 WF Cobb Truthbase.net
1 I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,
So now he’s going to start telling us the truth? What about the previous eight chapters? Speaking of which, how does this verse and section relate to the previous verse and section? This might be a good time to read chapters 9-11 to get an idea of the content, and then think back over chapters 6-8 (sanctification etc) to sense the flow. You should be able to see some sort of link between “nothing separating us from the love of God” and God’s dealing with the nation of Israel, honestly. An interesting observation is the relationship between conscience and Holy Spirit. It’s not crucial to outlining the argument, but worth considering.
2 that I have great sorrow and continual grief in my heart.
Wow, did Paul do inductive Bible study too? Content is a handy nuance to have around. The relationship of continual grief to joy (a;a Philippians) is another point to ponder.
3 For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, 4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises;
5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.
If you’re not clear on why he has this wish, you haven’t read 9-11. Notice the things that pertain to the Israelites, particularly adoption (how was it used earlier?). Outlining here is a little nitty-gritty, but the idea is relatively clear. Just do a big outline point first, and then if you have time come back and break out the details.
6 But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,
This is where you want to put your exegetical chips. Note what words are supplied by the translators. Unravel these two clauses. The latter is particularly worth understanding in all its possible options, since it is frequently quoted and rarely understood. Don’t forget the next verses to help you.
7 nor are they all children because they are the seed of Abraham; but, "In Isaac your seed shall be called."
Note and reflect the parallelism in your outline if you can. Do the larger points first, if you’re getting confused, then fill in the smaller.
8 That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed.
Jay Green’s literal trans=8 That is: Not the children of flesh are children of God, but the children of the promise are counted for a seed
You’ve got a verb combined with a pronoun to make a conjunction according to the OLB. If you start by treating it as an explanatory gar you might get by. You should be asking: “what promise”? Children of God should ring a bell (see last chapter). Counted as the seed means…
9 For this is the word of promise: "At this time I will come and Sarah shall have a son."
And now you know the answer to the above question. Context is cool; content is helpful.
10 And not only this, but when Rebecca also had conceived by one man, even by our father Isaac
11 (for the children not yet being born, nor having done any good or evil,
that the purpose of God according to election might stand, not of works but of Him who calls),
12 it was said to her, "The older shall serve the younger."Start by ignoring the parenthetical v 11, and you’ll have a VP in 12a to begin your outline with. Then go back and dissect verse 11.
13 As it is written, "Jacob I have loved, but Esau I have hated."
When was this written/said? OT quotes are often reasons or proof. Looking at the original context, are we talking about individuals or corporate entities? Is the issue getting sins forgiven or something else? Exactly what is that else?
14 What shall we say then? Is there unrighteousness with God? Certainly not!
This rhetorical question starts a new outline point, usually giving a conclusion or result of the preceding argument. Flip the second question around into your verbal proposition, ie, the result of (something up above) is that there is not unrighteousness with God. You would expect that what follows would prove that point.15 For He says to Moses, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion." 16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy.
A reason and result will get you through these verses. Remember what the “it” is per the context.
17 For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth." 18 Therefore He has mercy on whom He wills, and whom He wills He hardens.
Go back and understand the sequence of what happened with Pharaoh, and keep in mind what the main argument is all about. Hint: it’s not about getting sins forgiven.
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