18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.
The Holy Bible: English Standard Version. (2001). (2 Co 4:18). Wheaton: Standard Bible Society.
Once someone said, ‘You are not biblical.’
I did not want to say, ‘How many hours do you read the Word, daily and find out what it all means? What it really means, in every area?’
This is decades of study of the Word of God.
The love of my heart.
A few extra words won’t make a difference.
Put on …
dýō [to go down, arm oneself], ekdýō [to strip], apekdýō [to put off], endýō [to put on], ependýō [to put on in addition], apékdysis [putting off]
dýō. “To submerge,” also intransitive “to plunge,” “go down” (the sun in Mk. 1:32; 4:40), figurative “to arm oneself.”
ekdýō. a. “To strip” (cf. Mt. 27:28), b. “to divest oneself,” “to take off.” In the NT we find ekdýō in 2 Cor. 5:4, where it can hardly mean that Paul wants to avoid the nakedness of the intermediate state (cf. v. 5; Phil. 1:23), but perhaps refers to the loss of the earthly body when there is no hope of a heavenly body.
apekdýō. In the NT this occurs only in Col. 3:9, where it has the strong sense “fully to put off” with no possible return to the old state, and Col. 2:15, where it does not mean “to divest oneself of,” but “to disarm” (opposite of dýō, “to arm oneself”).
endýō. a. “To draw on,” b. “to put on,” “clothe oneself with.”
1. In the NT it occurs literally in Mt. 6:25; Mk. 6:9; Acts 12:21; Rev. 19:14.
2. Figuratively we find it in 2 Cor. 5:3; where Paul desires to be clothed with the heavenly body. We also find it with reference to Christian armor in Rom. 13:12; 1 Th. 5:8; Eph. 6:8, 11, investing with qualities in Col. 3:12, and investing with incorruptibility in 1 Cor. 15:53–54. The object is personal in Gal. 3:27: “We have put on Christ,” or, as an imperative, in Rom. 13:14: “Put on Christ” (cf. also Col. 3:10: “Seeing … you have put on the new man”). Behind this usage stands the concept of Christ as the second Adam.
ependýō. “To put on over.” The only NT use is in 2 Cor. 5:2,4 for investiture with the heavenly body at the parousia.
apékdysis. This occurs only in Col. 2:11, where the sense is figurative (cf. Rom. 6:2–3; Gal. 2:19). [A. OEPKE, II, 318–21]
Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 192). Grand Rapids, MI: W.B. Eerdmans.
The full armor ……….
hóplon [tool, weapon], hoplízō [to prepare, arm], panoplía [full armor], zṓnnymi [to gird oneself], diazṓnnymi [to tie on], perizṓnnymi [to gird oneself about], zṓnē [girdle], thṓrax [breastplate], hypodéō [to put on sandals], (hypódēma [footwear], sandálion [sandle]), thyreós [long shield], perikephalaía [helmet]
hóplon. Originally meaning “implement,” this word comes to be used for 1. “ship’s tackling,” “cable,” “rope,” 2. “tool,” 3. “weapon,” and 4. “troops,” or “camp.” It is used figuratively for weapons of both offense and defense. In the LXX the general term often replaces more specific Hebrew words, e.g., for “spear” in Ps. 46:9. It is rare in the LXX in a figurative sense (cf. Ps. 57:4). God may use human weapons, but when he wishes he destroys these (Ps. 46:9), and lends his people his own weapons (Ps. 35:2). In Philo the figurative use predominates. The NT always has the word in the plural for “weapons.” Paul, describing his work as warfare, stresses the efficacy of his weapons (siege-engines) in 2 Cor. 10:4. Moral qualities seem to be the weapons of 2 Cor. 6:7, and in Rom. 6:13 the members of believers are to be weapons of righteousness. In Rom. 13:12 (cf. 1 Th. 5:8) the nearness of the parousia does not mean inertia but arming for the conflict, not merely with what is unnatural or immoral (cf. 1 Cor. 11:13ff.), but with satanic forces. The early fathers follow the NT closely (cf. Ignatius To Polycarp 6.2; Clement of Alexandria Protrepticus 11. 116.3–4), but with a moralizing rather than an eschatological thrust.
hoplízō. This word means “to prepare,” e.g., provisions, meals, sacrifices, ships, lamps, or, in the case of soldiers, weapons. It then means “to prepare oneself,” “to train,” “to arm,” and figuratively, “to arm oneself with courage.” The only NT use (1 Pet. 4:1) is figurative; here the idea is that of arming oneself with a mind or thought in preparation for suffering.
1. Linguistic Data. This word is used variously for the soldier’s full equipment, for war material, for booty, and for the prize in contests. The only figurative use is in the biblical field.
2. Archaeological Data. The soldier’s equipment remains much the same for centuries but with minor variations, e.g., in the size of shields or the weight of armor. The Roman legionary carries a lance or spear, a shield, javelins, helmet, and breastplate or coat of mail. In the OT we read of shields, helmets, armor, shoes, spears, bows and arrows, and slings.
3. Religious Data.
a. Deity. Gods are often depicted as armed, e.g., with bows and arrows, clubs, nets, helmets, mail shirts, and chariots. The reference is often to such phenomena as storms and lightning. In Greece clouds are the shield and helmet of Zeus and lightning his sword. Apollo has a bow and arrows. In the OT God’s breastplate is righteousness and his helmet salvation (Is. 59:17). In Ps. 35:1ff. and Is. 34:6 etc. we read of the spear, javelin, bow, and shield of God in poetic references.
b. Human Share in the Divine Equipment. The idea of invincibility because of divinely given weapons is an ancient one (cf. Odin’s helmet as a cap of invisibility, or Achilles’ armor, or Siegfried’s sword). In the OT God protects his people with his own weapons (cf. Pss. 7:11ff.; 35:1ff.). His faithfulness is a shield and buckler (Ps. 91:4). He gives power to the javelin of Joshua (Josh. 8:18, 26). The concept is moralized in the Iranian sphere. Philo believes that God has given rational speech to humans as a protection.
c. The Community panoplía. The Qumran Community sees itself in a situation of conflict in which the sons of light war with the sons of darkness. The community is God’s covenant people engaged in a military action in which it uses lances, spears, darts, and slings. The depiction gives new vividness to the parallel passages in Rom. 13:12 and Eph. 6:16.
4. panoplía in the NT. The word is used only figuratively in the NT. Luke has it in the parable of the overcoming of the strong man in 11:22. It occurs twice in the allegory of the Christian’s spiritual armor in Eph. 6:10ff. Here Paul takes his verbs from military speech, and he lists six items of equipment, i.e., girdle, breastplate, shoes, shield, helmet, and sword. He has in view the actual equipment of the Roman soldier along with OT models. Since the enemy is spiritual, the whole panoplía of God is needed. The background is the mythological one of God giving his own equipment, but the concept is spiritualized. In an ethical context, the apostle is describing a religious and moral battle. The weapons, however, are not moral qualities but divine realities. One’s whole existence depends on the outcome of this battle with the forces of evil, and one can triumph in it only in the Lord and the power of his might (v. 10).
5. The Early Church. Ignatius Polycarp 6.2 uses panoplía in a passage that contains several military terms, but here the word seems to mean “armor,” and the passage is less vivid and more moralistic than Eph. 6. Clement of Alexandria has the term in Stromateis 220.127.116.11 in a Stoic context.
zṓnnymi (zōnnýō), diazṓnnymi, perizṓnnymi (perizōnnýō), zṓnē.
I. Girdle and Girding in Graeco-Roman Antiquity.
1. The girdle is used in antiquity to fasten articles of clothing. In the passive the verb means “to be fastened”; the middle, “to gird oneself,” “to tie on something,” is common.
2. Richly decorated girdles are worn for adornment, especially by women.
3. The girdle serves as a pocket, e.g., for money, valuables, daggers.
4. The girdle is an item of military equipment, e.g., as a broad leather band for protection, as an apron under the armor, as a belt studded with metal, or as a sign of rank.
5. In a transferred sense the girdle is a sign of virginity among women. Loosing it can denote intercourse, and hence we have a use for marriage. The word also denotes the ocean as the girdle of the earth, and it carries a reference to the zones of the earth, the planetary spheres, and the angels of the zones. zōnnýnai may be used for an embrace in wrestling or of the ocean.
II. Girdle and Girding in the OT and Judaism.
1. The girdle is an article of clothing made of linen or leather. To gird up one’s loins is to be ready for hasty departure (cf. Ex. 12:11) or for work (Prov. 31:17) or prophetic ministry (Jer. 1:17). Elijah wears a distinctive leather girdle (2 Kgs. 1:8; cf. 1 Kgs. 18:46).
2. Girdles are used for adornment (cf. the royal marshal in Is. 22:21, the high priest in Ex. 39:29, and the angel in Dan. 10:5). But they may also signify sorrow or disgrace, e.g., when made of sackcloth (Is. 3:24; 2 Sam. 3:31).
3. Girdles also serve as pockets (cf. Ezek. 9:2ff.).
4. Girdles serve as items of military equipment, e.g., to fasten underclothes, to distinguish officers, to protect the lower body (1 Kgs. 22:34), and to carry swords (1 Sam. 17:39).
5. Figuratively God binds Israel to himself as with a girdle. But he delivers it up to judgment in the form of Jeremiah’s girdle (Jer. 13:11). The wicked are girdled by a curse (Ps. 109:19). God himself is girded with might (Ps. 65:6), and he girds the righteous with strength (Ps. 18:32) and joy (30:11). He also girds the hills with rejoicing (65:12). The messianic king will be girdled with righteousness and faithfulness (Is. 11:5). People gird themselves for battle or for work. Judaism refers to God’s girding himself with mercy, love, and grace, and to Moses’ girding himself with prayer.
III. Girdle and Girding in the NT.
1. In the NT the girdle is an article of clothing in Mt. 3:4, which tells us that the Baptist wears a leather girdle. Girding one’s undergarment for work occurs in several parables (cf. Lk. 17:8; 12:37). In Lk. 12:35 disciples are to be ready for their master’s unexpected return (cf. Ex. 12:11). In Jn. 13:4–5 Jesus girds himself to wash his disciples’ feet. Peter fastens on his clothes in Jn. 21:7. The idea of preparing to set out is present in Acts 12:8. The contrast in Jn. 21:18 is between acting on one’s own initiative and being bound and carried off by others (cf. Acts 21:11).
2. The angels wear girdles for adornment in Rev. 15:6, and Christ similarly wears a high girdle like that of the high priest in 1:13.
3. In Mk. 6:8 the disciples are to carry no money in their girdles.
4. The only use for armor is the figurative one in Eph. 6:14. The reference is probably to the breechlike apron of the Roman soldier. The truth here is neither reliability, nor subjective truthfulness, nor real fighting, nor even the gospel, but the divine reality that has come in the gospel and is put on by believers.
IV. Girdle and Girding in the Early Church. The words are uncommon in the early church. The aged Polycarp looses his girdle before execution (Mart. Pol. 13.2). Hermas refers to the girding of abstinence (Visions 3.8.4), virgins (Similitudes 9.2), and vices (Similitudes 9:9.5). Clement of Alexandria cites the girdles of Jeremiah, the Baptist, and Jesus as models of humility and contentment (Paedagogus 18.104.22.168,; 10.112.3–4; Stromateis 22.214.171.124). The liturgical girding of the tunic is an admonition to sexual abstinence.
1. Armor. In Greece we find various forms of armor from leather doublets (with metal studs) to bronze armor conforming to the body. The Romans also use coats of mail combining lightness and strength. Armor comes into Egypt from abroad. Goliath the Philistine wears a heavy coat of mail. In Israel armor is at first a privilege of the nobility but comes into general use under Uzziah (2 Chr. 26:14).
2. Chest, Trunk, Thorax. In a transferred sense thṓrox is used for the part of the body covered by armor.
3. The Metaphorical Use in the Bible.
a. The OT. The biblical metaphor originates in Is. 59:17 with its statement that God has put on righteousness like a breastplate, i.e., that he will deploy his full moral integrity to destroy evil and bring salvation in the sense both of justice (Am. 5:7) and of help (Ps. 5:8 etc.). Why the image of armor is chosen is not clear. Possibly putting it on denotes military initiative, and if so we are to think more of offensive than defensive action.
b. The NT. Paul alludes to Is. 59:17 in 1 Th. 5:8 and Eph. 6:14. In the former the breastplate is that of faith and love (and the helmet that of hope). The emphasis here, too, is on preparing for battle rather than on defense. In Ephesians the situation is different, for offensive weapons are also named. The breastplate is now that of righteousness, and what is in view is most likely the righteousness that we have before God by faith in Christ (Rom. 3:22). Enclosed in this, we are secure against all evil assaults (8:38–39). It issues, of course, in righteousness of life, and for this reason protects against temptation.
hypodéō (hypódēma, sandálion). The verb hypodéō means “to furnish with footgear,” middle “to put on sandals.” In the Near East and Greece people usually go barefoot or wear sandals. Sandals are put off for worship, mourning, and fasting. Slaves tie and untie them, and carry them when not needed. Assyrian soldiers wear laced boots, the Roman legionaries wear half-boots with strong soles, and in Rome shoes of leather, often expensive, are worn. John the Baptist is not even worthy to carry or untie the sandals of the mightier one who is to come (Mt. 3:11 and par.). The disciples are not to use hypodḗmata according to Mt. 10:10; Lk. 10:4, though Mk. 6:9 seems to permit sandália, which longer journeys make necessary. If it is hard to reconcile the two accounts, the point is that full commitment demands renunciation of all nonessentials. In Eph. 6:15 shoes are a necessary part of the believer’s armor. They represent a readiness to take the gospel of peace to the nations. The paradox that this message is the best way of fighting evil powers is in full keeping with the general outlook of Ephesians. Later Hermas sees the bride of Christ arrayed in white robes and sandals (Visions 4.2.1). Clement of Alexandria demands that women should avoid richly embroidered shoes, and that men should go barefoot; he also compares talkative Sophists to old shoes that are weak except for the tongue (Paedagogus 126.96.36.199; Stromateis 188.8.131.52).
thyreós. The thyreós is the ancient four-cornered long shield. The long shield comes in various shapes, but the reference is to the rectangular Greek shield which is almost a portable wall, which covers the whole person, and which poses the hard problem of reconciling strength and lightness. The Romans take over a later form of the long shield around 340 B.C. and retain it until the days of Constantine, who reverts to the round or oval form. The only NT use is the figurative one in Eph. 6:16. Describing faith as a shield, this verse has in view the divinely given reality (1 Cor. 13:13; 1 Th. 5:8) rather than a subjective attitude. Believers have a fellowship with God that hurls back all the attacks of the enemy (cf. 1 Jn. 5:4; 1 Pet. 5:9).
perikephalaía. This word, meaning “head covering,” is used in a military sense for the “helmet,” which in gladiatorial conflict is medically suspect because of its pressure, and which is a prize in some contests. Earlier times know only a leather cover with metal plates (cf. 1 Sam. 17:5). Metal helmets come into Israel later (2 Chr. 26:14). Greek soldiers wear bronze helmets, as do the Romans. The helmet is slung on a strap during marches and put on for battle. The only NT use (in 1 Th. 5:8 and Eph. 6:17) is figurative. Both are based on Is. 59:17, where God, or the Messiah, is the subject. In these verses believers are the subjects, the OT indicative becomes an imperative, and salvation has a more passive sense. The eschatological thrust is strong in 1 Th. 5:8, and in Eph. 6:17, too, the final deliverance that is assured to believers encompasses their heads like a helmet, so that they may confidently commit themselves to the battle against the sinister powers that would harass them. Ignatius Polycarp 6.2 also compares faith to a helmet, but with reference to the human attitude rather than the divine gift. [A. OEPKE, V, 292–315]
→ máchaira, stratiṓtēs
Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (pp. 702–706). Grand Rapids, MI: W.B. Eerdmans.
Key word, to stand ………
stḗkō [to stand (firm)], hístēmi [to stand]
stḗkō. This verb is a Hellenistic construct from the perfect of hístēmi and forms a substitute for it. It is rare in the LXX but occurs for “to stand still” in Ex. 14:13 and “to stand” in Judg. 16:26 and 1 Kgs. 8:11. In the NT we find it in Mk. 3:31 (Jesus’ relatives standing outside), Jn. 1:26 (John’s witness to one standing among them), Rev. 12:4 (the dragon standing before the woman), and Mk. 11:25 (standing before God in prayer). But the main use is in Paul, mostly in the imperative. Believers are to stand firm in 1 Cor. 16:13; they do so in faith on the basis of God’s promises. Standing in faith is standing in the Lord (Phil. 4:1), for faith looks to the Lord, and he enables it to stand. If believers stand fast, this brings comfort to the apostle (1 Th. 3:7–8). The conditional clause here carries a concealed exhortation. Standing in the Lord gives sustaining power and creates fellowship, i.e., standing in one spirit (Phil. 1:27). Since the Lord grants freedom from sin and legalism, those who trust in him must stand fast in their freedom (Gal. 5:1). 2 Th. 2:15 links these various ideas with its summons to stand firm and hold fast to the traditions that Paul has taught. Finally, of course, believers stand or fall to their own master, i.e., to Christ (Rom. 14:4). For Paul stēkō suggests that in faith we achieve a standing that is grounded in God, not in the world, and that confers fellowship and freedom. Outside the NT the term does not occur in the apostolic fathers but we find it in apocryphal Acts.
A. Greek and Hellenistic Usage.
1. In its use for “to stand” this verb forms the opposite of sitting, reclining, or falling, also of moving.
2. The present hístēmi means “to stop,” “to set up,” “to appoint or institute,” “to stir up or lift up,” and “to place on a scale,” “to weigh.”
3. The middle means “to stand still,” “to remain standing,” “to come before,” “to stand up,” “to arise,” and “to begin.”
4. The perfect and pluperfect forms mean “to stand” and “to be.”
5. The late future and aorist passive share the general meaning.
B. Theological Aspects in the OT.
1. Usage. The LXX usage corresponds to the Greek. hístēmi transitive means “to stop,” “to appoint,” or “to weigh” (Gen. 43:9; 1 Sam. 10:19; 1 Kgs. 21:39). hístamai intransitive means “to stand still or erect,” “to get up,” “to endure” (Gen. 29:35; 1 Sam. 13:14). The perfect and pluperfect mean “to stand” (Gen. 24:13). The passive occurs in, e.g., Job 18:15.
2. With reference to the covenant or word or command of God, the term carries the sense that God has ordained it or established it or given it validity. God establishes the covenant with Noah for all generations (Gen. 9:11–12). He makes a similar covenant with Abraham (17:19) and reminds Moses of this covenant (Ex. 6:4), on which the covenant with Israel rests (Lev. 26:9). The people respond by establishing the covenant themselves as they let it shape their lives (2 Kgs. 23:3). The fact that God confirms the covenant by an oath indicates his self-commitment to it (Gen. 26:3; Jer. 11:5). The words of the covenant are thus inviolable (Dt. 28:69). God will establish his word (1 Kgs. 2:4). This is the psalmist’s prayer (Ps. 119:38). God’s people establish God’s word and statutes by keeping them (2 Kgs. 23:24). God’s work, whether in creation or covenant, is grounded in his counsel, which always stands (Is. 46:10), and in fulfilment of which God does not stand still.
3.a. The covenant is the place where God is with his people (cf. Ex. 17:6; 24:10; Ezek. 3:23; Ps. 82:1).
b. Believers also stand before God in the covenant (Gen. 18:22; Dt. 5:5; 1 Kgs. 19:11; Job 37:14). All worship is a coming before God (1 Chr. 23:30; 2 Chr. 29:11). Those who do evil cannot rightly come before God (Jer. 7:10) but sinners may be set before God for judgment (Num. 5:16).
c. The whole congregation comes before God in the sanctuary, and the heavenly hosts stand before him (2 Chr. 18:18).
4. God gives people their standing in deliverance and freedom (2 Sam. 22:34; Pss. 16:12; 30:7). Their wisdom remains (Eccl. 2:9).
1. OT concepts continue, e.g., in Sir. 44:20–21. The question of abiding values may be seen in the admonitions of Sir. 37:13; 40:12.
2.a. Taking up the question of what abides, Philo perceives the relativity of movement and standing still; thus the senses deceive us when it seems that the sun or moon stands still, and people may be shaken in convictions in which they think they are stable.
b. God alone stands, and God establishes goodness and gives standing to the righteous.
3. Qumran deals with the same question and argues that those who measure up to God’s demands will stand forever, and those who cling to God will stand firm against the scorn of enemies. Yet this is possible only as God’s Spirit grants it. Standing takes place as God raises and sets up. The place of standing is before God as God grants mercy and forgives sins. The covenant makes possible a standing that is already present in this life but endures to eternity. The righteous overcome slipping and falling, receive an eternal standing, and may also win standing for others by helping them when they stumble. Standing is by entry into the community in which the covenant with Israel is renewed. Whereas Philo seeks standing through knowledge, Qumran receives it as a gift of grace that rests on the abiding counsel of God.
D. The NT.
I. General Usage.
1. Statistically there are 152 instances of hístēmi (with histánō), of which 26 are in Luke, 35 in Acts, 16 in Paul, 21 in Matthew, 9 in Mark, 18 in John, and 21 in Revelation. In the general sense of “to set up” or “cause to come,” we find hístēmi with persons (Mt. 4:5. Acts 5:27. Jn. 8:3. Acts 6:13. Mk. 9:36) and also with objects (Rom 3:31. Mt. 26:15. Acts 7:60, where the idea might be that of weighing, but more likely is that of charging or holding against).
2. In the general sense of “to stand,” “to stand still,” or “to approach,” we find hístamai with persons (Mt. 20:32; Lk. 6:17; 17:12; 7:38; Acts 10:30; 26:16; Rev. 11:11; 18:17; Jms. 3:2) and also with objects (Lk. 8:44; Acts 8:38).
3. For “stand” we find héstēka, hestēkein in Jn. 7:37; Lk. 23:10; Mt. 27:47; Acts 5:25. The place of standing may be expressed adverbially (Mt. 12:46–47; Lk. 13:25; 18:13; Rev. 18:10) or prepositionally (Lk. 1:11; Mt. 20:3; Rev. 7:9; Acts 5:23; 7:33; Mt. 13:2; Lk. 5:1; Jn. 20:11).
4. Passive Forms. The star is halted in Mt. 2:9, Jesus is set before the governor in Mt. 27:11 (cf. Mk. 13:9), the two on the way to Emmaus stand still (Lk. 24:17), the Pharisee stands self-confidently (Lk. 18:11), and words are confirmed (Mt. 18:17).
II. Theological Aspects of NT Usage.
1. To be able to place someone or something expresses power. God presents his people without blemish (Jude 24). He fixes the time of judgment (Acts 17:31). He has appointed Christ as Judge (Acts 17:31). He places in judgment (Mt. 25:33). He can also cause to stand (Rom. 14:4). Even though people fall, or others judge them, their master can make them stand. They should strive to do so (Lk. 21:36). Standing is oriented to God’s act in Christ. Jesus is set on a pinnacle of the temple but he withstands temptation (Mt. 4:5, 11). The church has the authority to put forward an apostolic candidate (Acts 1:23) and to appoint the Seven (6:6)!
2. Paul speaks of the establishing of the law (Rom. 3:31). Seeking faith, the gospel validates the law in its function of convicting of sin and hence of opening the door to forgiveness. As regards the sacrificial cultus, the coming of Jesus invalidates the former covenant but brings into force the new covenant (Heb. 10:9) whereby we may live before God on the ground of Christ’s sacrifice.
3. Jesus comes before his disciples as the risen Lord (Jn. 20:19). He stands at the door and waits for it to be opened (Rev. 3:20). Stephen sees him standing at God’s right hand (Acts 7:55). This might simply denote his being there, but it might also denote either standing in reverence before the Father, standing to intercede for Stephen, standing to judge his opponents, or standing to welcome Stephen. In the light of 6:15 the last suggestion commends itself.
4. In 2 Tim. 2:19 the divine foundation, on which the church rests, stands firm. In contrast a divided city, house, or kingdom cannot last (Mt. 12:25–26). The church is the pillar and ground of truth (1 Tim. 3:15). Gentile Christians stand fast only through faith (Rom. 11:20). In matters of marriage the main thing is to be firmly established in the heart (1 Cor. 7:36ff.), which is possible through standing in faith; then all decisions are free and secure. Standing firm in faith results in joy (2 Cor. 1:24). It is a standing in the gospel (1 Cor. 15:1). Christ has given us access to the grace in which we stand (Rom. 5:2). We are to stand fast in it (1 Pet. 5:12). We must be on guard against falling (1 Cor. 10:12). Prayer helps us to stand (Col. 4:12). So does all of God’s armor (Eph. 6:11). When we withstand, we may stand in the evil day (v. 13). In Acts 26 Paul stands on trial for the hope of the resurrection (v. 6). He once withstood the fulfilment of this hope (v. 9), but Christ appeared and caused him to stand on his feet (v. 16). He thus stands there as a witness to God’s fulfilment in Christ of all that the prophets and Moses said would come to pass (v. 22). [W. GRUNDMANN, VII, 636–53]
Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (pp. 1082–1085). Grand Rapids, MI: W.B. Eerdmans.
And then all you do is ‘stand’ to worship with arms lifted high.
Preparing And Preaching Bible Messages
The Purpose Of Preaching
Old Wine In New Wineskins
The Value And Benefit Of Doctrine
Sometimes it is good to study all day long.
What a privilege!!!
By His grace.
Preach the Gospel.
Jesus was crucified.
And He rose again.