Proverbs 10:25

10:25 When the storm ¹  passes through, the wicked are swept away, ² 

but the righteous are an everlasting foundation. ³ 

Isaiah 28:16

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ⁴  a stone in Zion,

an approved ⁵  stone,

set in place as a precious cornerstone for the foundation. ⁶ 

The one who maintains his faith will not panic. ⁷ 

Matthew 7:25-26

7:25 The rain fell, the flood ⁸  came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.

Matthew 7:1

Do Not Judge

7:1 “Do not judge so that you will not be judged. ⁹ 

Colossians 3:10-12

3:10 and have been clothed with the new man ¹⁰  that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹¹  or free, but Christ is all and in all.

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ¹²  kindness, humility, gentleness, and patience,

Ephesians 2:20

2:20 because you have been built ¹³  on the foundation of the apostles and prophets, ¹⁴  with Christ Jesus himself as ¹⁵  the cornerstone. ¹⁶ 

Ephesians 2:2

2:2 in which ¹⁷  you formerly lived ¹⁸  according to this world’s present path, ¹⁹  according to the ruler of the kingdom ²⁰  of the air, the ruler of ²¹  the spirit ²²  that is now energizing ²³  the sons of disobedience, ²⁴ 

Ephesians 2:19

2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,

[10:25]  ¹ sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.

[10:25]  ² tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”

[10:25]  ³ tn Heb “a foundation forever”; NLT “have a lasting foundation.”

[28:16]  ⁴ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ⁵ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ⁶ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁷ tn Heb “will not hurry,” i.e., act in panic.

[7:25]  ⁸ tn Grk “the rivers.”

[7:1]  ⁹ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[3:10]  ¹⁰ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).

[3:11]  ¹¹ tn See the note on “fellow slave” in 1:7.

[3:12]  ¹² tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[2:20]  ¹³ tn Grk “having been built.”

[2:20]  ¹⁴ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ¹⁵ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ¹⁶ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:2]  ¹⁷ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁸ tn Grk “walked.”

[2:2]  ¹⁹ tn Or possibly “Aeon.”

[2:2]  ²⁰ tn Grk “domain, [place of] authority.”

[2:2]  ²¹ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²² sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ²³ tn Grk “working in.”

[2:2]  ²⁴ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.