Matthew 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matthew 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ¹  because of my name. ² 

Mark 13:13

13:13 You will be hated by everyone because of my name. ³  But the one who endures to the end will be saved. ⁴ 

Luke 6:22

6:22 “Blessed are you when people ⁵  hate you, and when they exclude you and insult you and reject you as evil ⁶  on account of the Son of Man!

Luke 21:17

21:17 You will be hated by everyone because of my name. ⁷ 

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 15:18-19

The World’s Hatred

15:18 “If the world hates you, be aware ⁸  that it hated me first. ⁹  15:19 If you belonged to the world, ¹⁰  the world would love you as its own. ¹¹  However, because you do not belong to the world, ¹²  but I chose you out of the world, for this reason ¹³  the world hates you. ¹⁴ 

John 16:2

16:2 They will put you out of ¹⁵  the synagogue, ¹⁶  yet a time ¹⁷  is coming when the one who kills you will think he is offering service to God. ¹⁸ 

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ¹⁹  but take courage ²⁰  – I have conquered the world.” ²¹ 

John 17:14

17:14 I have given them your word, ²²  and the world has hated them, because they do not belong to the world, ²³  just as I do not belong to the world. ²⁴ 

Romans 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Romans 8:2

8:2 For the law of the life-giving Spirit ²⁵  in Christ Jesus has set you ²⁶  free from the law of sin and death.

Romans 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ²⁷ 

James 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ²⁸  So whoever decides to be the world’s friend makes himself God’s enemy.

[24:9]  ¹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ² sn See Matt 5:10-12; 1 Cor 1:25-31.

[13:13]  ³ sn See 1 Cor 1:25-31.

[13:13]  ⁴ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[6:22]  ⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁶ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[21:17]  ⁷ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[15:18]  ⁸ tn Grk “know.”

[15:18]  ⁹ tn Grk “it hated me before you.”

[15:19]  ¹⁰ tn Grk “if you were of the world.”

[15:19]  ¹¹ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹² tn Grk “because you are not of the world.”

[15:19]  ¹³ tn Or “world, therefore.”

[15:19]  ¹⁴ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[16:2]  ¹⁵ tn Or “expel you from.”

[16:2]  ¹⁶ sn See the note on synagogue in 6:59.

[16:2]  ¹⁷ tn Grk “an hour.”

[16:2]  ¹⁸ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:33]  ¹⁹ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²⁰ tn Or “but be courageous.”

[16:33]  ²¹ tn Or “I am victorious over the world,” or “I have overcome the world.”

[17:14]  ²² tn Or “your message.”

[17:14]  ²³ tn Grk “because they are not of the world.”

[17:14]  ²⁴ tn Grk “just as I am not of the world.”

[8:2]  ²⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ²⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[3:12]  ²⁷ sn Verses 10-12 are a quotation from Ps 14:1-3.

[4:4]  ²⁸ tn Grk “is hostility toward God.”