Best Bible Verses: The Most Popular and Famous Verses of the Bible

• 2 Timothy 1:7

  KJV

  For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a promise against anxiety and fear in general: fear is not from God, and believers can claim peace and a sound mind.

  First spoken: Paul writes to Timothy, who was timid, from prison near the end of his life. Verse 8 follows at once: "Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner," and share in suffering for the gospel.

  The early Christians: Clement of Alexandria and Tertullian both read the verse with verse 8. For Clement it is about not fearing death and not being ashamed to confess Christ. Tertullian says it means we suffer for Christ with power from love of God and a sound mind.

  “For God has not given us a spirit of slavery leading again to fear, but a spirit of power and love and a sound mind. So then, he writes to Timothy, "Do not be ashamed of the testimony of our Lord, or of me His prisoner.” Clement of Alexandria, The Stromata

  “For he had said before: "For God has not given us the spirit of fear, but of power, and of love, and of a sound mind." 2 Timothy 1:7. For we suffer with power from love toward God, and with a sound mind, when we suffer for our blamelessness.” Tertullian, Scorpiace

  The difference: Today the verse is mostly used to claim freedom from everyday fear and worry. The early writers tie it to verse 8: it is courage to confess Christ and suffer for Him, not to be ashamed or afraid of death. (GotQuestions also notes the "fear" is timidity, which is close to their reading.)

• Isaiah 41:13

  KJV

  For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a personal promise that God holds my hand and will help me with whatever I face, so I need not fear.

  First spoken: God speaks through Isaiah to Israel, called "Jacob, My servant" (41:8-9), frightened by powerful nations around them. The promise is first for Israel.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains this verse. It was first spoken to Israel in exile, as God's pledge to His chosen servant nation.

• Isaiah 43:1

  KJV

  But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a personal promise: God has called me by name, I belong to Him, and I need not fear.

  First spoken: God speaks to Jacob/Israel, whom He created, formed and redeemed from Egypt and will redeem again from exile (43:1-3, "when you pass through the waters").

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first God's word to the nation of Israel about being redeemed and brought home.

• Psalm 56:3-4

  KJV

  ³What time I am afraid, I will trust in thee. ⁴In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a model for facing fear and anxiety: choose to trust God and fear nothing a person can do to you.

  First spoken: The heading says David wrote it when the Philistines seized him in Gath (1 Samuel 21:10-15). He is surrounded by enemies who twist his words (Psalm 56:5-6) and still says he will trust God.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No early writer in our library explains it. It was first David's prayer as a captive in enemy hands, and believers since have taken it as a pattern for trusting God when afraid.

• Psalm 27:1

  KJV

  The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a promise of courage and protection: with God on my side I need not fear anything or anyone.

  First spoken: David wrote it while enemies and false witnesses pressed on him (Psalm 27:2-3, 12). He asks for one thing: to live in the Lord's house and see His beauty (27:4), and ends by telling us to wait on the Lord (27:14).

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No early writer in our library explains the verse as a promise of safety. Origen quotes it to show that God, the true light, enlightens the soul; it was first David's trust in the Lord while his enemies pressed on him.

• 1 John 4:18

  KJV

  There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that a believer who is secure in God's love has no fear of punishment or judgment, and to comfort anxious Christians that love drives out fear.

  First spoken: John writes to Christians about loving one another and having confidence on the day of judgment (1 John 4:17-19). Elsewhere (1 John 3:16) he says we ought to lay down our lives for the brothers.

  The early Christians: Tertullian, who quotes this verse three times, reads the fear as the fear that makes a Christian deny Christ under persecution, and the love as the courage to confess and suffer. Clement of Alexandria says only that love is the perfection of a believer. Tertullian says the 'punishment' of fear is hell for the one who denies; the one who is not afraid to suffer is perfect in love. Not a promise that fear of judgment is gone, but a call to love God more than life.

  “What fear should we better understand here than the fear that gives rise to denial? What love does he call perfect except the love that puts fear to flight and gives courage to confess? And what penalty does he appoint as the punishment of fear except that which the one who denies is about to pay, who must be slain, body and soul, in hell?” Tertullian, Scorpiace

  “He who fears to suffer cannot belong to Him who suffered. But the man who does not fear to suffer will be perfect in love—I mean, in the love of God—for perfect love casts out fear.” Tertullian, On Flight in Persecution

  The difference: Today the verse is often read as a promise that a saved person need never fear judgment. Tertullian read it as John's call to love God so much that we will not deny Him even when it costs our lives, and warned that fear which leads to denial ends in hell.

Also in the top 20: Isaiah 41:10Joshua 1:9Psalm 23:1-4

Bible verses about fear all 33 verses, printed in full

• Psalm 55:22

  KJV

  Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise that if I hand my worries and burdens to God He will carry me and keep me steady.

  First spoken: David wrote this when a close friend betrayed him (Psalm 55:12-14, 20-21). He tells the troubled to cast their load on the LORD, who will not let the righteous be shaken.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first David's word of trust when betrayed by a friend, with the promise given to the righteous.

• Psalm 94:19

  KJV

  In the multitude of my thoughts within me thy comforts delight my soul.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a comfort for anxious people: when worries pile up, God's comfort brings joy.

  First spoken: The psalmist has just said the LORD's mercy held him up when his foot slipped (verses 17-18), while wicked rulers oppressed the righteous (verses 20-21).

  The early Christians: John Chrysostom (Homilies on the Statues 14) quotes the verse in its Greek form, 'In the multitude of the sorrows that I had in my heart, your comforts have refreshed my soul', after the city was frightened, and teaches that God both comforts and sometimes allows trouble to wake the careless.

  “Yesterday the devil disturbed our city no little. But God also has no little comforted us again. So each one of us may rightly take up that prophetic saying: "In the multitude of the sorrows that I had in my heart, your comforts have refreshed my soul."” John Chrysostom, Homilies on the Statues

  “Therefore, beloved, when you see a trial extinguished at one time and kindled again at another time, do not be cast down. Do not despair. But hold on to a favorable hope, and reason like this with yourself: God does not deliver us into the hands of our enemies because He hates us or abandons us, but because He desires to make us more earnest and more intimate with Himself.” John Chrysostom, Homilies on the Statues

  Where they agree: Both read it as God comforting the troubled. Chrysostom adds that God may allow trials so we return to Him more earnestly, and tells people not to despair.

• Proverbs 12:25

  KJV

  Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used to say that worry weighs a person down and that an encouraging word can lift an anxious heart.

  First spoken: A line of Solomon's wisdom sayings, true for anyone: a heavy heart is bent low, a good word cheers it. It is not a special promise to believers.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It is a general proverb about worry and kind words.

• Isaiah 26:3

  KJV

  Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Often used as a promise that if I keep my thoughts on God, He will give me perfect peace and calm in a stressful life.

  First spoken: Part of a song Judah will sing in a future day of deliverance (26:1). The peace is for the steadfast, righteous nation who trust the LORD as an everlasting rock (26:4) while the proud city is brought down.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains this verse. It was first a song for God's faithful people looking to His coming rescue.

• Psalm 4:8

  KJV

  I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise that God gives me peaceful sleep and safety, even when life is chaotic.

  First spoken: David's evening prayer while enemies pressed him; he ends trusting that the LORD alone keeps him safe.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first David's own prayer of trust in a time of danger.

• Luke 10:41-42

  KJV

  ⁴¹And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: ⁴²But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to teach that sitting with Jesus matters more than busy serving: put time with Him first and do not let work crowd it out.

  First spoken: Jesus said this to Martha, who was distracted with serving while her sister Mary sat at His feet listening (Luke 10:38-40).

  The early Christians: Chrysostom says Jesus was not running down work or hospitality: He was teaching Martha not to spend the time for listening to Him on other things, and we must still work and give to others. Clement of Alexandria joins Martha's 'many things' to the rich young man: let go of busy preoccupation and cling to the One.

  “And what was said to Martha refers not to works and working, but to this: that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. So Christ did not speak those words as urging her to idleness, but to fix her on listening.” John Chrysostom, Homilies on John

  “'You are troubled about many things; but Mary has chosen the good portion, and it shall not be taken from her.' In the same way He commanded this man also to release himself from busy preoccupation and to cling to the One and to sit down beside [Him], by the grace of the One who adds eternal life.” Clement of Alexandria, Who Is the Rich Man That Shall Be Saved?

  Where they agree: Both read it the same way: listening to Christ comes first, and serving is not condemned. Chrysostom adds that Jesus was not urging idleness, since we must still work and give to others, and Clement links the 'one thing' to letting go of whatever holds us back, as with the rich young man.

Also in the top 20: Philippians 4:6-71 Peter 5:7Matthew 11:28-30

Bible verses about anxiety all 27 verses, printed in full

• Psalm 34:18

  KJV

  The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to comfort anyone who is grieving or hurting: God is close to the brokenhearted and rescues the crushed in spirit.

  First spoken: David wrote this after escaping Abimelech (1 Samuel 21). The verse is about those who are humble and repentant before God, the 'contrite in spirit', set against the proud.

  The early Christians: No Father in our library explains Psalm 34:18 itself. Our library links it to the same words in Psalm 51:17, 'a broken spirit... a contrite heart': Chrysostom uses them for deep humility before God, Clement of Rome says God wants confession, and Irenaeus calls this the true sacrifice that draws us near to God.

  “He shows us a spirit that is not only made low, but completely broken, when he says, "The sacrifice for God is a contrite spirit; a contrite and humble heart God will not despise."” John Chrysostom, Homilies on Matthew

  “The Lord, brothers, needs nothing and desires nothing from anyone except that they confess to Him. For the chosen David says, "I will confess to the Lord, and that will please Him more than a young bull with horns and hooves. Let the poor see it and be glad." And again he says, "Offer to God the sacrifice of praise and fulfill your vows to the Most High. And call upon Me in the day of your trouble: I will deliver you, and you shall glorify Me." For "the sacrifice of God is a broken spirit."” Clement of Rome, First Epistle to the Corinthians

  The difference: Today the verse is mostly heard as comfort for every kind of sadness. The early Christians, quoting the same words from Psalm 51:17, read 'broken and contrite' as a heart humbled over sin that confesses to God, and that is the person God draws near to.

• Matthew 5:4

  KJV

  Blessed are they that mourn: for they shall be comforted.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used at funerals and in loss: God comforts those who grieve the death of a loved one or any sorrow.

  First spoken: The second of the Beatitudes in the Sermon on the Mount. Jesus blesses those who mourn and promises they shall be comforted.

  The early Christians: Chrysostom, Cyprian and Clement of Alexandria read 'those who mourn' as those who grieve over sins or for righteousness' sake; Chrysostom says ordinary worldly grief is not what Jesus blesses. Chrysostom says the comfort is both now and in the world to come. Cyprian ties mourning to repentance that calls forth God's mercy.

  “And here again, he did not mean simply everyone who mourns, but all who mourn for sins. For that other kind of mourning, the kind connected to anything in this life, is certainly forbidden, and forbidden strongly. Paul also clearly said this when he wrote, "The sorrow of the world works death, but godly sorrow works repentance to salvation, not to be regretted."” John Chrysostom, Homilies on Matthew

  “He does not threaten punishment to those who are now repenting, mourning, and lamenting, but rather promises pardon and mercy. Therefore the Lord in the Gospel calls those who mourn blessed, because he who mourns calls forth mercy. He who is stubborn and proud stores up wrath for himself, and the punishment of the coming judgment.” Cyprian, Epistles

  The difference: Today it is often read as comfort for any grief. Chrysostom says Jesus did not mean everyone who mourns but those who mourn for sins, and Cyprian says repentant mourners obtain mercy while the proud store up wrath.

• Psalm 147:3

  KJV

  He healeth the broken in heart, and bindeth up their wounds.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a comfort for grief, heartbreak and emotional pain: God personally heals those who are hurting.

  First spoken: This psalm praises God for rebuilding Jerusalem and gathering the outcasts of Israel (Psalm 147:2), so the first healing in view is God restoring His scattered people. Verse 4 goes on to His counting the stars.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: The early writers in our library say nothing direct about this verse. It was first a promise to Israel's exiles, God gathering and restoring His people, and believers since have taken it as comfort for the hurting.

• Revelation 21:4

  KJV

  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a comfort that in heaven there are no more tears, pain or death, often read at funerals for loved ones who are now in heaven; careful teachers add that it describes the new heavens and earth after the final judgment, while still teaching that believers go to heaven when they die.

  First spoken: John saw this vision while exiled on Patmos and wrote it to seven churches in Asia. It comes after the last judgment (20:11-15) and goes with "a new heaven and a new earth" (21:1) and the holy city "coming down out of heaven from God" (21:2), where "the tabernacle of God is with men" (21:3).

  The early Christians: Tertullian reads the verse as a promise for the raised body: "nothing is eternal until after the resurrection," and the eyes God wipes are the same eyes that wept. Irenaeus says the substance of creation is not destroyed but renewed, with the new humanity living on in a new heaven and new earth, and he teaches that the souls of the faithful wait in a place God assigns until the resurrection, and only then, rising bodily, come into God's presence.

  “Well, nothing is eternal until after the resurrection. And, he continues, "sorrow and sighing shall flee away." The angel says the same thing to John: "And God shall wipe away all tears from their eyes," in Revelation 7:17. These are indeed the same eyes that had wept before, and that might weep again, if the loving-kindness of God did not dry up every fountain of tears.” Tertullian, On the Resurrection of the Flesh

  “it is clear that the souls of His disciples also, for whom the Lord underwent these things, shall go away into the invisible place assigned to them by God, and remain there until the resurrection, awaiting that event; then receiving their bodies, and rising wholly, that is bodily, just as the Lord rose, they shall come into the presence of God.” Irenaeus, Against Heresies, Book V

  The difference: Today this verse is often used to describe heaven, where believers go when they die. The early Christians read it as a promise for the resurrection: the same bodies and eyes that wept will be raised, on a renewed earth, and they taught that the faithful dead wait for that day rather than having it already.

• 1 Thessalonians 4:13-14

  KJV

  ¹³But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. ¹⁴For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to comfort the grieving: believers who die are with Christ, we will see them again, and we may grieve but not without hope because Jesus died and rose.

  First spoken: Paul wrote to new believers in Thessalonica who feared that Christians who had died would miss Christ's return. Verses 15-18 go on to say the dead in Christ rise first.

  The early Christians: Chrysostom, Cyprian and Tertullian all start from the resurrection of Jesus and say Christians must not mourn like people with no hope. They are stricter than most grief teaching today: Chrysostom calls wailing the way of heathens, and Cyprian says the departed are not lost but sent on ahead.

  “Therefore, to afflict yourselves for the departed is to act like those who have no hope.” John Chrysostom, Homilies on First Thessalonians

  “We know that they are not lost, but sent on ahead. In leaving us, they go before us, as travelers do, and as sailors are accustomed to do.” Cyprian, Treatises (On Mortality)

  Where they agree: The early Christians agree that the resurrection of Jesus is the reason for hope. They go further than most teaching today: they said open wailing and heavy mourning show weak faith, and the dead should be longed for, not wept over.

• Psalm 30:5

  KJV

  For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise that hard seasons end: weeping lasts a night, but joy comes in the morning, often read as hope after any sorrow and sometimes tied to the resurrection.

  First spoken: David wrote this thanksgiving psalm after God rescued him from near death, and says God's anger (his discipline) is brief while His favor lasts a lifetime.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: The promise was first David's own song of thanks after being rescued and disciplined by God. No early writer in our library comments on it.

Also in the top 20: Psalm 23:1-4Matthew 11:28-30

Bible verses about grief all 26 verses, printed in full

Also: Bible verses about comfort (29 verses)

• Psalm 73:26

  KJV

  My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Taken as comfort that when my body and heart fail, God is my strength and my portion forever, especially in sickness, aging and loss.

  First spoken: Asaph wrote this after nearly stumbling at the prosperity of the wicked. He came to see their end in the sanctuary and said he has nothing in heaven or earth he desires beside God.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: It was first Asaph's confession after envying the wicked, not a promise of health. No early writer in our library comments on it.

• Psalm 28:7

  KJV

  The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise that God is my strength and shield in hard times, so I can trust Him and He will help me.

  First spoken: David prays for help against the wicked in Psalm 28:1-5, then in verses 6-9 thanks God for hearing him and asks Him to save and shepherd His people.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: It was David's thanks after God heard his prayer, spoken for himself and for God's people. No early writer in our library comments on it.

• Deuteronomy 31:6

  KJV

  Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a promise that God is with me and will never leave me, so I can be strong and courageous in whatever I face.

  First spoken: Moses spoke these words to Israel (and then to Joshua, 31:7-8) just before he died and they crossed the Jordan to fight for the land. It was a promise to that nation at a particular moment.

  The early Christians: Chrysostom, preaching on Hebrews 13:5 where the New Testament repeats this promise, says it covers money and everything else, and that it comes right after the command to live without covetousness.

  “That is, we should desire only what is necessary and indispensable. What then, you say, if we do not even have a supply of these? This is not possible. Indeed, it is not. For He has said, and He does not lie, "I will never leave you, nor forsake you."” John Chrysostom, Homilies on Hebrews

  Where they agree: Both say God will not leave His people. The early Christians read it as a promise for Christians that goes with contentment and freedom from greed, and it was first said to Israel entering the land.

• Isaiah 12:2

  KJV

  Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a personal declaration of trust: God is my salvation, so I will not be afraid.

  First spoken: A short song of thanks that closes the first section of Isaiah, sung "in that day" (12:1) when God's anger has turned away and He has rescued His people after the promised coming King (chapters 9 and 11).

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains it. It was first the song of the rescued people of Israel, giving thanks for God's deliverance.

• Habakkuk 3:19

  KJV

  The LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Often claimed as a promise that God will give me strength to climb to my own high places and succeed, living above my circumstances.

  First spoken: Habakkuk prayed this for Judah just before the Babylonian invasion. Verses 17-18 come first: even if the fig tree does not blossom and the fields give no food, he will still rejoice in the LORD.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on this verse. It was first the prophet's own trust while crops and country were about to fail, not a promise of success; the strength it names is strength to endure loss and still rejoice.

• Psalm 18:1-2

  KJV

  ¹I will love thee, O LORD, my strength. ²The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a declaration of love and trust: God is my rock, fortress, deliverer and shield, a safe place in trouble.

  First spoken: The heading says David sang this when the Lord rescued him from all his enemies and from Saul (also in 2 Samuel 22). It is a victory song, not a general promise.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: It was David's song after God delivered him from Saul and his enemies. No early writer in our library explains it.

Also in the top 20: Philippians 4:13Isaiah 40:31

Bible verses about strength all 29 verses, printed in full

• Romans 15:13

  KJV

  Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Prayed as a blessing that God gives joy, peace and overflowing hope to those who simply trust Him, by the power of the Spirit.

  First spoken: Paul closes his teaching on Jews and Gentiles living in unity with a prayer that the Roman believers, Jew and Gentile, would be filled with hope and joy together.

  The early Christians: Chrysostom says the joy and hope come from the Holy Spirit, but not from the Spirit alone: we must do our part by believing, and if we have no good works the Spirit leaves.

  “But it is not simply from the Spirit, but on the condition that we also do our part.” John Chrysostom, Homilies on Romans

  “As also, on the other hand, if we have no works, the Spirit flies away.” John Chrysostom, Homilies on Romans

  The difference: Today the verse is often heard as joy and peace given freely to anyone who trusts. Chrysostom taught that the Spirit's gifts are real but are kept by our own effort and good works, and are lost if we stop.

• Romans 12:12

  KJV

  Rejoicing in hope; patient in tribulation; continuing instant in prayer;

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Taken as three habits for hard times: rejoice because our hope is sure, hold on patiently through suffering, and keep praying.

  First spoken: It is one of a string of short commands in Romans 12:9-13 on how believers should live and love one another after Paul's chapters on God's mercy.

  The early Christians: Clement of Alexandria lists it among the plain commands that pull vice up by the roots, and Chrysostom uses it to say we must keep asking God again and again.

  “These are a few commands, chosen as examples from many others, which the Instructor presents to His children as He goes through the divine Scriptures. By these commands, so to speak, vice is pulled up by the roots, and evil is kept within bounds.” Clement of Alexandria, The Instructor (Paedagogus)

  “For indeed it is our duty to persevere in the same requests, since His word is, "continuing instant in prayer," Romans 12:12.” John Chrysostom, Homilies on Matthew

  Where they agree: Both read it as a command to live by: be glad in hope, endure trouble and keep praying. The early Christians treated it as a rule that shapes character and rids us of vice, not only as comfort.

• Psalm 42:11

  KJV

  Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a way to talk to yourself in depression or discouragement: stop sinking, and hope in God because you will praise Him again.

  First spoken: A Levite singer, cut off from the temple and mocked by enemies, speaks to his own soul. The same refrain closes verse 5 and Psalm 43:5.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: It was a worshipper's pep talk to himself while far from the temple. No early writer in our library explains it.

• Hebrews 6:19

  KJV

  Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach assurance of salvation: hope in Christ is an anchor that holds, so a saved person is secure and cannot be lost.

  First spoken: Written to Jewish Christians who were growing weary and tempted to drift back. Just before it (6:4-6, 6:11-12) the writer warns about falling away and urges them to hold on to the full assurance of hope until the end.

  The early Christians: Chrysostom loves the anchor picture: hope keeps the ship steady in storms and Jesus has gone ahead as forerunner, so we should follow. But in the same chapter he teaches that those who fall away after baptism cannot be renewed, and that waiting patiently is part of receiving the promise.

  “Do you see that the promise alone did not accomplish the whole thing, but patient waiting also did?” John Chrysostom, Homilies on Hebrews

  “For whoever does this, as if he has forgotten the grace given before, and lives carelessly, acts in every way as though there were another baptism. Therefore, we ought to be careful and keep ourselves safe.” John Chrysostom, Homilies on Hebrews

  The difference: Today the anchor is often read as a guarantee that a believer can never be lost. Chrysostom read it as hope that steadies us while we keep following Jesus, and he warned in the same chapter that people can fall away.

• Romans 15:4

  KJV

  For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a promise that reading Scripture gives hope and encouragement, and as proof that all Scripture is God-given and useful for us.

  First spoken: Paul is urging strong and weak believers in Rome to accept one another, and says the Old Testament stories (like Christ bearing reproach, 15:3) were written to teach and encourage them.

  The early Christians: Chrysostom, Clement of Alexandria and others quote it the same way: the Scriptures were written for our instruction and give patience and comfort. Chrysostom adds that they keep us from falling away, and Origen says the comfort is for those who believe and understand them.

  “That is, so that we might not fall away, because there are various conflicts within us and outside us. Strengthened and comforted by the Scriptures, we might show patience, so that by living with patience we might remain in hope. For these things produce each other: patience produces hope, and hope produces patience.” John Chrysostom, Homilies on Romans

  Where they agree: Both say Scripture was written to teach us and to strengthen our hope. Chrysostom stresses that the hope is for those who patiently keep going and do not fall away.

• Micah 7:7

  KJV

  Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise to wait on the Lord in hard times: when people let you down, God hears you and will save.

  First spoken: Micah speaks for the faithful remnant in Israel while neighbours, friends and family could not be trusted (7:2-6). He decides to look to the Lord and wait; the chapter ends with God pardoning and shepherding His people (7:18-20).

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first the prophet's word for faithful Israel waiting for God to rescue them from a corrupt nation.

Also in the top 20: Jeremiah 29:11Isaiah 40:31

Bible verses about hope all 30 verses, printed in full

• John 14:27

  KJV

  Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a promise of inner calm: Jesus gives a peace that the world cannot, so a believer need not be anxious or afraid.

  First spoken: Said at the Last Supper, just before His arrest, to the eleven disciples who were troubled that He was leaving (14:1, 14:28-29).

  The early Christians: Cyprian quotes it to call Christians to live in peace and unity with one another, and says Christ's gifts are promised through keeping that peace. Chrysostom says it is a peace with Christ that the world's troubles cannot harm, a peace in which the disciples are at peace with one another.

  “Among His divine commands and saving teachings, when the Lord was very near His passion, He added this one, saying, "Peace I leave with you, my peace I give to you," John 14:27. He gave this to us as an inheritance. He promised all the gifts and rewards He spoke of through the keeping of peace. If we are fellow heirs with Christ, let us remain in the peace of Christ.” Cyprian, Treatises

  “But I give you a kind of peace in which you are at peace with one another, and this makes you stronger.” John Chrysostom, Homilies on John

  The difference: Today the verse is mostly taken as a calm inside the person. Chrysostom agrees it is a peace the world's troubles cannot harm, but he and Cyprian put first a peace with one another, a gift kept by those who stay united and live as peacemakers.

• 2 Thessalonians 3:16

  KJV

  Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Often claimed as a promise of personal, inner calm: the Lord of peace gives me peace in any situation.

  First spoken: Paul prays this right after telling the church to keep away from idle brothers who ignore his teaching, and to warn them as brothers, not enemies (3:6-15).

  The early Christians: John Chrysostom reads the prayer as peace among the believers: after hard talk about discipline, Paul prays they may have no reason for conflict from any side.

  “Since it was likely that arguments would come from these matters, with some people becoming irritated and others no longer helping such persons as readily as before, he rightly offers this prayer for them now, saying, "Give you peace at all times." For this is what is being sought: that they may always have peace. "In every way," he says. What does "in every way" mean? It means that they may have no reason for conflict from any side.” John Chrysostom, Homilies on Second Thessalonians

  The difference: Today this verse is often used for personal calm of mind. Chrysostom read it as Paul praying for peace inside the church, after the correction of idle brothers, so there is no cause for quarrel.

• Numbers 6:24-26

  KJV

  ²⁴The LORD bless thee, and keep thee: ²⁵The LORD make his face shine upon thee, and be gracious unto thee: ²⁶The LORD lift up his countenance upon thee, and give thee peace.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a personal and family blessing: God promises to bless me and my family, keep us safe and give us peace.

  First spoken: God told Moses to have Aaron and his sons, the priests, speak these words over the people of Israel (Numbers 6:22-27). The next verse (27) says by this the priests "put My name on" Israel.

  The early Christians: The only early use in our library is the Apostolic Constitutions (a 4th-century church order, not an early Father): after the prayers and the kiss of peace, the high priest (bishop) blesses the gathered people with these words, as Moses commanded the priests.

  “After this let the high priest pray for peace upon the people and bless them, as Moses commanded the priests to bless the people, in these words: "The Lord bless you, and keep you: the Lord make His face shine upon you, and give you peace."” Apostolic Constitutions (4th-century church order), Apostolic Constitutions

  The difference: Today it is often taken as a blessing I can claim for my own family. A 4th-century church order (the Apostolic Constitutions) shows it spoken by the clergy over the whole gathered church as part of the service, as the priests did for Israel.

• Colossians 3:15

  KJV

  And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a promise of personal inner calm: if I let God's peace rule my heart, I can keep calm inside whatever happens around me.

  First spoken: Paul wrote to the church at Colossae. The verses just before tell them to forgive one another and put on love (3:12-14); the verse says they were called to peace "in one body", so it is about how Christians treat each other.

  The early Christians: John Chrysostom, preaching on this verse, says the peace of God must act as umpire when two thoughts fight inside us, one urging revenge and one urging patience, and it must hand the prize to patience. Being thankful means treating a fellow servant as God treats us, and giving thanks even when insulted.

  “For example, suppose someone has been insulted unjustly. From that insult two thoughts are born. One tells him to take revenge. The other tells him to endure it.” John Chrysostom, Homilies on Colossians

  “Not this, he says. Not this is what I want. Do not go too far. Instead, just as God made peace with you, so you also should make peace. How did He make peace? By His own will, without receiving anything from you.” John Chrysostom, Homilies on Colossians

  The difference: Today this verse is often read as a promise that I can stay calm inside. Chrysostom reads it as a command about how we treat people who wrong us: let God's peace win over revenge, forgive as God made peace with us, and stay at peace with our brothers in the one body.

• Romans 5:1

  KJV

  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach justification by faith alone: God declares the believer righteous once for all, as a legal verdict, so the believer has a settled peace with God and assurance of salvation that does not depend on his later conduct.

  First spoken: Paul wrote this to the church in Rome. Romans 4 ends with Christ "raised for our justification"; 5:2-5 go on to grace, hope and suffering; 5:10 says we were reconciled to God "when we were enemies"; and Romans 6 at once warns, "Shall we continue in sin? Certainly not!" and speaks of being buried with Christ in baptism.

  The early Christians: Chrysostom agrees that we are made right by faith and grace, not by works, but he reads verse 1 as "let us have peace": stop sinning and do not go back, because sinning again is making war on God. Tertullian likewise says the peace is the end of a real war of rebellion against God.

  “After saying much about faith, he had put it ahead of the righteousness that comes by works. So that no one would think his words were an excuse for carelessness, he says, “Let us have peace.” That is, let us sin no more, and let us not go back to our former condition. For this is making war against God.” John Chrysostom, Homilies on Romans

  “What grace is this? Tell me. It is being counted worthy of the knowledge of God, being forced from error, coming to a knowledge of the Truth, obtaining all the blessings that come through Baptism.” John Chrysostom, Homilies on Romans

  The difference: Today this verse is used to teach that faith brings a settled legal peace with God that later sins cannot undo. The early Christians agreed we are made right by faith, not works, but Chrysostom reads it as "let us have peace": now stop sinning, because going back to sin is making war against God again.

• Psalm 29:11

  KJV

  The LORD will give strength unto his people; the LORD will bless his people with peace.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise that God will give me strength and bless me with peace in my own troubles.

  First spoken: David's psalm praising the LORD's mighty voice in a thunderstorm. Verse 11 closes it: the God who rules the storm gives strength and peace to "His people," Israel.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first the closing blessing on Israel after a song about God's power over the storm.

Also in the top 20: John 16:33Philippians 4:6-7

Bible verses about peace all 29 verses, printed in full

• Jeremiah 17:14

  KJV

  Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a prayer for healing: 'I can ask God to heal my body or life, and He will.'

  First spoken: This is Jeremiah's own prayer, not a promise from God. He is under attack: people mock him with 'Where is the word of the Lord?' (17:15), and he asks to be rescued and vindicated (17:14-18).

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: A prophet's own prayer while persecuted, in the voice of 'I.' It shows we may ask God for healing and rescue, but it does not promise that He will heal every request.

• Psalm 103:2-4

  KJV

  ²Bless the LORD, O my soul, and forget not all his benefits: ³Who forgiveth all thine iniquities; who healeth all thy diseases; ⁴Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a call to thankfulness for forgiveness and healing; some teach that all our sins, past and future, are forgiven, and some claim healing as part of God's covenant.

  First spoken: David praises God for His mercies to him and to Israel (Psalm 103:7-18). The same psalm says God forgives those who fear Him and keep His covenant (103:11, 17-18).

  The early Christians: Chrysostom (2 Corinthians, Homily 3) quotes these verses only for God crowning us with mercy. On the forgiveness the psalm praises, Clement of Alexandria teaches that God forgives sins already committed, and that for sins still to come a person must repent and stop sinning (he tells the thief to steal no more). Chrysostom says forgiveness comes again through repentance after baptism.

  “So God grants forgiveness for past sins. But for sins still to come, each person grants it to himself. And this is what it is to repent: to condemn the things past, and to ask amnesty for them from the Father — who alone of all is able to undo what has been done, by His own mercy and by the dew of the Spirit wiping out the previous sins.” Clement of Alexandria, Who Is the Rich Man That Shall Be Saved?

  “So then, before you learned that it is possible for our sins to be washed away through repentance, were you not in deep distress because there is no second laver? Were you not in despair about yourselves? But now we have learned how repentance and forgiveness come to a successful end, and that we will be able to escape completely if we are willing to use it rightly.” John Chrysostom, Homilies on Hebrews

  The difference: Today this verse is sometimes read as God having already forgiven every sin we will ever commit. The early writers, teaching on the same forgiveness, say God forgives past sins, and later sins are forgiven through repentance and turning from them (Clement, Chrysostom), not by a one-time pardon for all future sin.

• Isaiah 53:5

  KJV

  But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach penal substitution: on the cross Jesus took the punishment our sins deserved, in our place, satisfying God's justice, so that all who trust Him are forgiven and "healed" of sin.

  First spoken: Isaiah's fourth Servant Song (52:13-53:12), written centuries before Christ, about the Servant who suffers for the sins of the people. The New Testament applies it to Jesus: Matthew 8:17 (v. 4, healings), Acts 8:32-35 (v. 7-8), and 1 Peter 2:24, which adds that we were healed so that we might "live for righteousness" and follow His example (2:21).

  The early Christians: The early Christians fully agreed that Christ was wounded for our sins, bore our curse, and heals us by His wounds. Justin adds that this forgiveness is ours if we repent and follow His commandments, and Clement of Rome reads the chapter as Christ's example of humility that we must copy.

  “Let none of you say: If His Father wanted Him to suffer so that the human race might be healed by His wounds, we have done nothing wrong. If you truly repent of your sins, recognize Him as Christ, and follow His commandments, then you can claim this; for, as I said before, remission of sins will be yours.” Justin Martyr, Dialogue with Trypho

  “You see, beloved, the example that has been given to us; for if the Lord humbled Himself like this, what shall we do who have through Him come under the yoke of His grace?” Clement of Rome, First Epistle to the Corinthians

  The difference: Today this verse is used mainly to explain how the cross works: Jesus took God's punishment in our place, so trusting Him is enough. The early Christians agreed He suffered for our sins, but they used the verse to call people to repent, keep His commandments and follow His humble example, as 1 Peter 2:21-24 also does.

• Jeremiah 30:17

  KJV

  For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a promise that God will heal my body and restore my health.

  First spoken: Jeremiah wrote it to Israel and Judah in exile in Babylon. It comes in the 'Book of Consolation' (chapters 30-33), after God says their wound is incurable because of their sin (30:12-15), and it promises their return and a rebuilt city (30:3, 30:18).

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: First a promise to Israel returning from captivity. It shows God keeps His word to restore His people, but it is not a promise that every reader will be healed.

• Exodus 15:26

  KJV

  And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as the root of the name Jehovah-Rapha, 'the Lord who heals': a promise that God heals today, and for some that He keeps disease away from those who obey Him.

  First spoken: God spoke this to Israel at Marah, three days after crossing the Red Sea, when the water was bitter (15:22-25). It is a covenant promise with an 'if': if Israel listens and obeys, He will not put on them the diseases He brought on Egypt.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: First a promise to Israel in the wilderness, tied to keeping the covenant. It shows God cares for His people's health, but it is not a promise that no believer today will ever be sick.

• James 5:14-15

  KJV

  ¹⁴Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: ¹⁵And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that the elders' prayer of faith can heal the sick, with the anointing seen as a symbol or a medicine and the forgiveness as God answering a believer's own confession.

  First spoken: James writes to scattered Jewish believers (James 1:1) about a sick person in the church who calls the elders. Verse 16 goes straight on to confessing sins to one another and praying for one another.

  The early Christians: Chrysostom quotes James 5:14-15 as proof that the Church's priests (elders) have authority to forgive sins after baptism, and elsewhere speaks of people who put away disease by anointing themselves with oil in faith. He also lists the priests' prayer among the ways sins are forgiven.

  “But our priests have received authority to deal, not with bodily leprosy, but with spiritual uncleanness. They do not merely pronounce it removed after examination, but actually and absolutely take it away.” John Chrysostom, On the Priesthood

  “For they have authority to forgive sins not only at the time of regeneration, but afterward as well. "Is any sick among you?" it says. "Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up. And if he has committed sins, they shall be forgiven him.” John Chrysostom, On the Priesthood

  The difference: Today most Protestants read this as prayer for healing, often with oil as a symbol, and many do not link it to the priests' forgiving sins. Chrysostom reads it as the elders' office: they pray and anoint the sick, and God forgives the sins of the sick person through them, even after baptism.

Bible verses about healing all 32 verses, printed in full

• 1 John 1:9

  KJV

  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that when a Christian confesses his sins privately to God he is forgiven and his fellowship with God is restored; his salvation is not at stake, because all his sins were already forgiven when he believed.

  First spoken: John wrote this letter to Christians. Just before, he says "If we say that we have no sin, we deceive ourselves" (1:8), and just after, "these things I write to you, so that you may not sin" and "we know that we know Him, if we keep His commandments" (2:1-3).

  The early Christians: Cyprian, Lactantius and Chrysostom all teach that Christians who sin after baptism must confess, and God faithfully forgives. But they treat this as real forgiveness that bears on the kingdom: Lactantius says pardon is denied to those who hide their faults, and Cyprian and Chrysostom join confession to forgiving others, mercy to the poor and humility.

  “If we confess our own sins and condemn ourselves, we will be cleansed from most of our defilement. For there are many ways that purify. Therefore, let us fight against the devil in every way. I have said nothing difficult, nothing burdensome. Forgive the one who has injured you. Have pity on the needy. Humble your soul. And though you are a great sinner, you will still be able to obtain the kingdom by these means, cleansing away your sins themselves and wiping away their stain.” John Chrysostom, Homilies on Philemon

  “For since He desires to advance our life and salvation according to His own goodness, in that circumcision He has set repentance before us, so that if we lay open our hearts—that is, if we confess our sins and make satisfaction to God—we will receive pardon. That pardon is denied to those who are stubborn and hide their faults, by Him who does not look at outward appearance as man does, but at the deepest secrets of the heart.” Lactantius, The Divine Institutes

  The difference: Today this verse is often read as restoring a Christian's fellowship with God while his salvation stays safe either way. The early Christians read it as the way sins after baptism are truly forgiven, joined to repentance, forgiving others and mercy, and Chrysostom says it is by these that even a great sinner can "obtain the kingdom."

• Psalm 103:10-12

  KJV

  ¹⁰He hath not dealt with us after our sins; nor rewarded us according to our iniquities. ¹¹For as the heaven is high above the earth, so great is his mercy toward them that fear him. ¹²As far as the east is from the west, so far hath he removed our transgressions from us.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that when God forgives a believer, the forgiveness is total and final: every sin is removed forever, will never be held against him again, and cannot come back.

  First spoken: A psalm of David praising God's mercy to Israel ("He made known His ways to Moses," v. 7). The mercy is "toward those who fear Him" (v. 11, 13, 17), and verse 18 names them: those who keep His covenant and remember His commandments to do them.

  The early Christians: Chrysostom teaches that God, in mercy, did not demand a reckoning for our past sins but wiped them out in baptism ("the washing of regeneration"). He warns that sins committed after baptism deserve heavier punishment, but God still offers repentance and confession as the medicine that wipes them away.

  “He did not demand from us a reckoning for any of these sins. Instead, He granted us remission of them through the washing of regeneration, and freely gave us righteousness and sanctification. What then, someone says, if a man who from his earliest age has been counted worthy of the mysteries, after this commits ten thousand sins? Such a one deserves a more severe punishment.” John Chrysostom, Homilies on John

  “Then we fell away again, and even then He does not punish us. Instead, He has given us the medicine of repentance, which is enough to take away and wipe out all our sins, if only we knew the power of this medicine and how we ought to use it.” John Chrysostom, Homilies on Hebrews

  The difference: Today these verses are used to teach that a believer's sins are removed once and for all and can never be held against him again. The early Christians saw the removal of sins in baptism, and taught that later sins must be repented of and confessed, for God's mercy is "toward those who fear Him" and keep His covenant (v. 17-18).

• Isaiah 1:18

  KJV

  Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that God freely forgives any sin and makes us clean, often as an offer of free pardon through the blood of Christ.

  First spoken: God speaks to rebellious Judah. Verses 16-17 come first (wash yourselves, learn to do good, defend the fatherless and widow) and verses 19-20 follow (if you are willing and obey, you will eat the good of the land; if you refuse, the sword will devour you).

  The early Christians: Clement of Rome, Justin Martyr, Irenaeus and Chrysostom all quote it together with the commands in verses 16-17 and the warning in 19-20. Chrysostom says we must first cleanse ourselves, and then God cleanses us, and that this shows the power of repentance.

  “You see that we must first cleanse ourselves, and then God cleanses us. For after first saying, "Wash yourselves, make yourselves clean," He then added, "I will make you white."” John Chrysostom, Homilies on Hebrews

  “And if you are willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it.” Justin Martyr, First Apology

  The difference: Today the verse is often lifted out as a free offer of pardon. The early Christians kept it with its surroundings: repent, wash yourselves and do good, and then God makes you white as snow; if you refuse, you are warned.

• Ephesians 4:32

  KJV

  And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that we forgive others because God has already forgiven us in Christ, as a thankful response, not as a condition.

  First spoken: Paul tells the church to put away bitterness, anger and slander (4:31). Chapter 5:1-2 goes on: be imitators of God and walk in love as Christ loved us.

  The early Christians: Chrysostom, Clement of Alexandria and Tertullian quote it. Chrysostom says we are made children because we were forgiven, so we forgive on the same ground, and he urges 'Forgive, so that you may be forgiven.' Elsewhere he says that by forgiving others our own accounts may be found merciful.

  “So be a lover of love. For by this you are saved; by this you have been made a son.” John Chrysostom, Homilies on Ephesians

  “Therefore, rising above all these things, let us forgive those who owe us an account, both their debts and their offenses. Then our own accounts may be found merciful” John Chrysostom, Homilies on Matthew

  The difference: Today the verse is usually taken as thankfulness for forgiveness already received. Chrysostom also taught that our forgiving others is part of how we are forgiven, so refusing to forgive puts our own account at risk.

• Colossians 3:13

  KJV

  Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to teach that Christians should put up with each other and forgive because Christ has forgiven them.

  First spoken: Paul tells the believers to put on compassion, kindness, humility, meekness and patience (3:12), and above all love, the bond of perfection (3:14).

  The early Christians: Chrysostom reads it the same way, then raises the bar: 'just as Christ' means forgiving with all the heart, even when the offence is great, and putting on love (3:14), since forgiving without love is not enough.

  “For when Christ is brought into the middle of the discussion, all these things come with Him: even if the matters are great, even if we were not the first to do wrong, even if we are important and they are of little account, even if they are certain to insult us afterward, we ought to lay down our lives for them, for the words "just as" require this.” John Chrysostom, Homilies on Colossians

  Where they agree: Both say we forgive because Christ forgave us. Chrysostom stresses how far 'just as Christ' reaches: forgiving from the heart and even loving the one who wronged us.

• Matthew 6:14-15

  KJV

  ¹⁴For if ye forgive men their trespasses, your heavenly Father will also forgive you: ¹⁵But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that forgiving others matters for our fellowship with God, but that our eternal salvation does not depend on it: a true believer's forgiveness is already settled, and refusing to forgive brings God's fatherly discipline, or shows the person was never truly saved.

  First spoken: Jesus says this in the Sermon on the Mount, straight after teaching the Lord's Prayer, as a comment on one line of it: "forgive us our debts, as we forgive our debtors" (6:12). He says the same in the parable of the unforgiving servant, who is handed over "to the torturers" (18:34-35).

  The early Christians: Chrysostom, on this verse, says God puts the verdict of our own judgment in our hands: as we forgive, so He will judge us. Cyprian says that even a martyr who will not be at peace with his brother cannot escape that guilt or reach the kingdom, and Clement of Rome repeats "forgive, so it may be forgiven to you."

  “So the beginning comes from us, and we ourselves have control over the judgment that will be passed on us. For so that no one, not even the foolish, may have any complaint at all when brought to judgment, He makes the sentence depend on you, the one who must give an account. And in whatever way you have judged yourself, in that same way, He says, I also judge you.” John Chrysostom, Homilies on Matthew

  “But the quarrelsome and divided man, and the one who does not have peace with his brothers, according to the witness of the blessed apostle and Holy Scripture, even if he has been killed for the name of Christ, will not be able to escape the guilt of brotherly division. For, as it is written, "He who hates his brother is a murderer," 1 John 3:15, and no murderer reaches the kingdom of heaven, nor does he live with God.” Cyprian, On the Lord's Prayer

  The difference: Today this verse is often explained so that our final salvation does not depend on forgiving others; it only affects our fellowship with God. The early Christians read it plainly: at the judgment God will forgive us as we forgave, and Cyprian says the one who will not make peace with his brother cannot reach the kingdom.

Bible verses about forgiveness all 35 verses, printed in full

• Psalm 37:3-5

  KJV

  ³Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. ⁴Delight thyself also in the LORD: and he shall give thee the desires of thine heart. ⁵Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a promise that if I trust God and delight in Him, He will give me what I want and make my plans succeed.

  First spoken: A psalm of David about not fretting over the wicked who seem to prosper. "The land" is Israel's promised land, and the psalm says the meek will inherit it (verse 11). Verses 3-5 sit inside that call to patient trust.

  The early Christians: John Chrysostom uses verse 4 to say we should leave the pleasures of luxury and take spiritual pleasure in the Lord, and that clinging to God gets us "the good things to come." On verse 5 he reads "Reveal your way to the Lord" as confessing your sins to God in prayer.

  “And let us take instead the pleasure that comes from spiritual things and, as the Prophet says, delight ourselves in the Lord: "Delight yourself in the Lord, and He shall give you the desires of your heart" Psalm 37:4. Then we may enjoy the good things both here and in the life to come, through the grace and lovingkindness of our Lord Jesus Christ.” John Chrysostom, Homilies on John

  “But be persuaded by the prophet when he says, "Reveal your way to the Lord." Psalm 37:5 Confess these things before God. Confess your sins before the Judge in prayer. If not with your tongue, then at least in your memory, and so be worthy of mercy.” John Chrysostom, Homilies on Hebrews

  The difference: Today these verses are often used to say God will give me what I want and make my plans work. Chrysostom reads the "desire" as spiritual joy and the good things to come, and reads "reveal your way to the Lord" as confessing our sins to Him.

• Jeremiah 17:7-8

  KJV

  ⁷Blessed is the man that trusteth in the LORD, and whose hope the LORD is. ⁸For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Claimed as a promise that if I trust God I will be stable and fruitful like a tree by water, even in drought and heat.

  First spoken: Spoken to Judah. Verses 5-6 give the other side: the man who trusts in man is cursed and like a shrub in the desert. Verse 9 follows: the heart is deceitful. The blessing is set against Judah's trust in alliances and idols.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on the promise itself. It was first God's word to Judah about trusting Him rather than human help.

• Psalm 9:10

  KJV

  And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a promise that God never abandons anyone who seeks Him, and that knowing His character leads to trust.

  First spoken: David's song of thanks after God judged his enemies (9:3-8). Verse 9 calls the Lord a stronghold for the oppressed, and verse 10 says those who know His name trust Him because He has not forsaken those who seek Him.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first David's song of thanks after God judged his enemies: the Lord had not forsaken those who sought Him and was a stronghold for the oppressed (9:9).

• Psalm 118:8

  KJV

  It is better to trust in the LORD than to put confidence in man.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a call to put your trust in God, not in people, governments or your own plans.

  First spoken: Part of a thanksgiving psalm sung after God delivered the king from enemies who surrounded him (118:10-14). Verse 9 goes on: better to trust the Lord than princes.

  The early Christians: Tertullian quotes it directly three times in Against Marcion. He reads it as a warning not to seek the praise or help of men, and he ties trusting the Lord to keeping His commands and doing good.

  “In another place He forbids all trust in man, and likewise in man's applause, as by the prophet Jeremiah: “Cursed is the man who trusts in man.” Jeremiah 17:5 Whereas in Psalm 117 it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.” Thus everything that is grasped at from men is denounced by the Creator, even their good words.” Tertullian, Against Marcion

  “meditating, as they do, day and night in the law of the Lord, because it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man. For what recompense shall man receive from God? "He shall be like a tree planted by the rivers of water, that brings forth his fruit in his season; his leaf also shall not wither, and whatever he does shall prosper.” Tertullian, Against Marcion

  Where they agree: The Fathers and evangelicals agree: trust God, not man. Tertullian adds that trusting the Lord goes together with meditating in His law and doing good, and he applies it to not craving human praise.

• Nahum 1:7

  KJV

  The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a promise that God is good and a safe stronghold whenever trouble comes, and that He knows and cares for each person who trusts Him.

  First spoken: Nahum prophesies the fall of Nineveh, the Assyrian capital that had crushed Judah. Verses 2-6 describe God's anger, verse 7 says He shelters those who trust Him, and verse 8 returns to the end of Nineveh.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library comments on it. It was first a word of comfort to Judah, which Assyria had crushed: the God who would judge Nineveh was a stronghold for those in Judah who trusted Him.

• Psalm 62:8

  KJV

  Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as an invitation to trust God at all times and to pray honestly to Him, because He is a refuge.

  First spoken: David says that God alone is his rock and salvation (62:1-2), while people are only a breath (62:9). Verse 8 calls everyone to trust and pour out their hearts to Him.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains this verse. It was first David's call to God's people while enemies plotted against him (62:3-4): trust God at all times and pour out your heart to Him, because people are only a breath (62:9).

Also in the top 20: Proverbs 3:5-6Romans 8:28Matthew 6:33

Bible verses about trust all 32 verses, printed in full

• Romans 5:8

  KJV

  But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to show that God loved us before we did anything good: while we were still sinners, Christ died in our place to pay for our sins.

  First spoken: Paul wrote this to the church in Rome. Verse 5 says God's love has been poured into our hearts by the Holy Spirit, and verses 9-10 go on: having been reconciled by His death, "we shall be saved by His life."

  The early Christians: Chrysostom and the Epistle to Diognetus read this verse just as evangelicals do: Christ died for us while we were sinners and enemies, the holy One for the wicked, which shows God's great love. Diognetus goes on to say that whoever knows this love should love Him back and imitate His kindness, and Chrysostom says that forgiveness is given freely in baptism.

  “If no one would quickly choose to die even for a righteous person, then think about your Master's love. He was crucified not for righteous people, but for sinners and enemies.” John Chrysostom, Homilies on Romans

  “He Himself took on the burden of our iniquities, giving His own Son as a ransom for us—the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for those who are mortal.” Mathetes, Epistle to Diognetus

  Where they agree: Both readings agree: God showed His love by sending Christ to die for us while we were still sinners and enemies, before we had done anything good. The Epistle to Diognetus even calls it a "sweet exchange," the holy One given as a ransom for the wicked.

• Romans 8:38-39

  KJV

  ³⁸For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, ³⁹Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach eternal security ("once saved, always saved"): once a person is truly saved, nothing at all, not even their own later sins or choices, can separate them from God's love or take away their salvation.

  First spoken: Paul wrote this to the church in Rome. Verses 35-37 list what he means: trouble, persecution, hunger, the sword, being "killed all day long" for Christ. The verse lists outside powers (death, life, angels, rulers, anything created) and says none of them can tear us away.

  The early Christians: Chrysostom reads it as Paul's burning love for Christ that no outside power could break, and he says Paul still feared one thing: falling away from that love himself. Cyprian warns that even a confessor who suffered for Christ can trade his first faith for later unbelief, and Clement of Alexandria reads the verse as nothing outside us can defeat the faith of one who keeps choosing God.

  “For he loved Christ not for the things of Christ, but for Christ's own sake; and because of Him he loved the things that were His. He looked to Him alone, and he feared one thing only: falling away from his love for Him. For this was in itself more dreadful than hell, just as remaining in that love was more desirable than the kingdom of heaven.” John Chrysostom, Homilies on Romans

  “But if anyone afterward is blameworthy and guilty, if he has wasted his confession by evil conduct, if he has stained his life by shameful filth, if at last, leaving the Church in which he became a confessor and breaking the harmony of unity, he has exchanged his first faith for later unbelief, he must not flatter himself because of his confession as though he were chosen for the reward of glory, when by this very thing he has become more deserving of punishment.” Cyprian, On the Unity of the Church

  The difference: Today this verse is used to teach that a saved person can never fall away. The early Christians read it as a promise that no outside power can tear us from Christ, but they taught that a believer can still fall away by his own choice, and Chrysostom says this was the one thing Paul feared.

• 1 John 4:16

  KJV

  And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that love is God's very nature, so He loves us not because of anything we are or do; in popular use it often becomes a promise that God loves and accepts me unconditionally, just as I am.

  First spoken: John wrote to churches troubled by false teachers, giving tests of who truly knows God. Right after this verse he says that whoever says he loves God but hates his brother is a liar (4:20-21), and that the love of God is to keep His commandments (5:3).

  The early Christians: Clement of Alexandria says "God is love" shows that God is kind and merciful and makes people righteous as the soul grows in love. Cyprian quotes the verse to say that "abiding in love" means keeping Christ's commands and the unity of the Church, and that those who break that unity cannot abide in God.

  “But what unity does he keep, what love does he maintain or think about, who, made savage by the madness of discord, divides the Church, destroys the faith, disturbs the peace, scatters charity, and profanes the sacrament?” Cyprian, On the Unity of the Church

  “There is need of righteousness, so that a person may be approved by God the Judge. We must obey His commands and warnings, so that our merits may receive their reward.” Cyprian, On the Unity of the Church

  The difference: Today this verse is often used to say that God loves and accepts us unconditionally, just as we are. The early Christians agreed God is love and kind to all, but read "he who abides in love abides in God" as a test: Cyprian says those who break the Church's unity and do not keep Christ's commands do not abide in God.

• 1 John 4:7-8

  KJV

  ⁷Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. ⁸He that loveth not knoweth not God; for God is love.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that God's nature is love and that He loves everyone without conditions, and that loving others shows you have been born again.

  First spoken: John writes to churches shaken by teachers who left them (2:19). In verse 7 he tells believers to love one another, and in 3:17-18 he says that loving means helping a brother in need, in deed and truth. In 5:3 he adds that loving God means keeping His commands.

  The early Christians: Chrysostom quotes 4:8 to say that a man who will not share his goods with the poor does not love and so does not know God. Clement of Alexandria says that God is love, and that love is shown by doing no harm to the neighbor and fulfilling the law.

  “Do you fast every day? Those virgins did the same, but it helped them nothing. Do you pray? What of that? Prayer without almsgiving bears no fruit. Without it, all things are unclean and unprofitable. The better part of virtue is destroyed. “He that loves not his brother, it is said, knows not God.” 1 John 4:8 And how do you love him, when you do not even share with him these poor and worthless things?” John Chrysostom, Homilies on Second Timothy

  “God, then, being good, is love, as it is said in 1 John 4:8, 16. His love does no harm to a neighbor, as Romans 13:10 says. It never injures and never takes revenge, but, in a word, does good to everyone according to the image of God. Love, then, is the fulfilling of the law, as Romans 13:10 says,” Clement of Alexandria, The Stromata (Miscellanies)

  The difference: Many today use the verse mostly for the comfort that God loves everyone, though they also say love for others shows new birth. The early Christians pressed the test hard: Chrysostom says a man who will not share with the poor does not know God, and that prayer and fasting without mercy bear no fruit; Clement says love fulfils the law and does good to everyone.

• John 13:34-35

  KJV

  ³⁴A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. ³⁵By this shall all men know that ye are my disciples, if ye have love one to another.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to teach that love among believers is the mark of a disciple and a witness to the world.

  First spoken: Said by Jesus to the eleven in the upper room on the night He was betrayed, right after Judas left. He then predicts Peter's denial and speaks of His going away.

  The early Christians: John Chrysostom, in his Homilies on John, says Jesus gives them love to comfort them, and that the world is turned away from the gospel when Christians have no love. He says people are won by a good life more than by miracles, and notes that Christians are commanded to love even their enemies.

  “Now He spoke this not only to them, but to all who would believe in Him. For even now, there is nothing else that causes the heathen to stumble except that there is no love.” John Chrysostom, Homilies on John

  “And miracles do not attract the heathen so much as the way of life. And nothing causes a right life so much as love. For those who worked miracles they often even called deceivers. But they could have no hold upon a pure life. While then the message of the Gospel had not yet spread abroad, miracles were with good reason marveled at. But now men must become admired by their lives.” John Chrysostom, Homilies on John

  Where they agree: Evangelicals and Chrysostom agree that love is the visible sign of a disciple. Chrysostom adds that this love must show in how we live, even toward enemies, and warns that Christians who do not live it will be punished.

• 1 Corinthians 13:13

  KJV

  And now abideth faith, hope, charity, these three; but the greatest of these is charity.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Read at weddings and used to rank the three virtues; evangelicals often teach that faith is what saves and love is the fruit that follows.

  First spoken: Paul writes to a quarrelling church proud of its gifts. Chapter 13 says gifts, faith and sacrifice are nothing without love (13:1-3), that love never fails while prophecy and tongues pass away (13:8), and chapter 14 begins: pursue love.

  The early Christians: Irenaeus quotes the verse and says that without love knowledge, faith and prophecy are empty, that love makes a man perfect, and that the commandments to love are ones without which salvation cannot be achieved. Chrysostom says that without love even miracles and dangers borne for the faith bring no profit.

  “Similarly, Paul declares, "Love is the fulfillment of the law," and he states that when all other things are gone, "faith, hope, and love" will remain, and the greatest of these is love. He emphasizes that without the love of God, neither knowledge, the understanding of mysteries, faith, nor prophecy is beneficial, and without love, all are empty and meaningless. Moreover, love makes a person perfect, and he who loves God is perfect both in this world and in the one to come.” Irenaeus, Against Heresies, Book 4

  “The precepts for a perfect life, being the same in both Testaments, reveal the same God, who has certainly given specific laws suited for each; yet the most important and greatest commandments, without which salvation cannot be achieved, He has urged us to follow in both.” Irenaeus, Against Heresies, Book 4

  The difference: Today the verse is mostly a line about the three virtues, with faith as the part that saves. Irenaeus reads love as something salvation depends on: the commands to love God and neighbor cannot be skipped, and faith without love is empty.

Also in the top 20: John 3:161 Corinthians 13:4-7

Bible verses about love all 52 verses, printed in full

• Lamentations 3:22-23

  KJV

  ²²It is of the LORD's mercies that we are not consumed, because his compassions fail not. ²³They are new every morning: great is thy faithfulness.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a promise that God's mercy and faithfulness are fresh every day, giving hope and a new start each morning.

  First spoken: Jeremiah mourns Jerusalem after the Babylonians destroyed it in 586 BC. In the middle of his grief (3:19-21) he recalls that God's mercies are why Israel was not wiped out. In 3:39-40 he urges the people to examine their ways and return to the Lord.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains it. It was first Jeremiah's hope for the survivors of Jerusalem, a mercy that kept Israel from being destroyed, followed by a call to return to the Lord.

• Isaiah 43:18-19

  KJV

  ¹⁸Remember ye not the former things, neither consider the things of old. ¹⁹Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a promise of a fresh start: forget your past, because God is doing a new thing in your life and will make a way in the wilderness.

  First spoken: God spoke this through Isaiah to Judah in exile in Babylon, promising a new exodus home (Isaiah 43:14-21). The "rivers in the desert" were for "My chosen people."

  The early Christians: Cyprian (c. AD 250) reads the new thing and the rivers in the dry land as baptism, water for God's chosen people made sons of God by the birth of baptism.

  “There God foretold through the prophet that among the nations, in places that had previously been dry, rivers would afterward flow abundantly and would provide water for God’s chosen people. That is, they would provide it for those who were made sons of God by the birth of baptism.” Cyprian, Epistles

  The difference: Today it is often heard as God giving me a new season of life. Cyprian read it as baptism, the rivers that make people God's children, and first it was a promise to the exiles.

• Ezekiel 36:26

  KJV

  A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that God alone changes a sinner's heart at conversion: He replaces the heart of stone with a new heart, a new birth that is His work and not ours.

  First spoken: God spoke this through Ezekiel to the exiles of Israel, promising to gather them from the nations, cleanse them and put His Spirit in them (Ezekiel 36:24-27). Verse 27 gives the purpose: "that you may walk in My statutes, and keep My judgments, and do them."

  The early Christians: Origen quotes the promise (with its purpose, that they may walk in His statutes and keep His precepts) and says the stony heart is taken away from those who submit themselves to the Physician, not from those who are unwilling. He also says no one is given a stony heart by God; it is made by wickedness.

  “So, in the same way, the Word of God promises to take away wickedness, which it calls a stony heart, from those who come to it, not if they are unwilling, but only if they submit themselves to the Physician of the sick.” Origen, On First Principles

  “For no one receives from God a heart created of stone, but it becomes such as a result of wickedness.” Origen, On First Principles

  The difference: Today the verse is often read as God doing everything in the new birth, with no part left to us. Origen reads it as God's healing promise to those who give themselves to Him, so that they will then keep His commandments, and says our free will stays in play.

• Philippians 3:13-14

  KJV

  ¹³Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, ¹⁴I press toward the mark for the prize of the high calling of God in Christ Jesus.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a call to forget your past failures and mistakes and press on toward your God-given goal.

  First spoken: Paul writes from prison that he has not yet reached the resurrection or been made perfect (Philippians 3:10-12), and that he keeps running the race. Just after, verse 15 tells the "perfect" to think this way.

  The early Christians: Chrysostom says Paul forgets his good deeds, not only his sins, so that he stays humble and keeps running, counting what remains and not what is finished. Tertullian says the prize is the resurrection from the dead at its proper time.

  “Nothing makes our true excellences empty and blows them away so much as remembering the good deeds we have done. For this produces two evils. It makes us remiss, and it lifts us up into haughtiness.” John Chrysostom, Homilies on Philippians

  “We should forget our successes and throw them behind us. For the runner does not count up how many circuits he has finished, but how many are left. We too should count up, not how far we have advanced in virtue, but how much remains for us.” John Chrysostom, Homilies on Philippians

  The difference: Today the verse is often taken as 'let go of your past hurts and mistakes and chase your dreams.' The early Christians read it as: do not rest on your good works, keep running to the end of life, and the prize is the kingdom and the resurrection.

• Psalm 51:10

  KJV

  Create in me a clean heart, O God; and renew a right spirit within me.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a prayer of repentance: only God can cleanse us, so we ask Him to create a clean heart and a steady spirit in us.

  First spoken: David prays this after the prophet Nathan confronted him about Bathsheba and Uriah (Psalm 51 title; 2 Samuel 12). Verse 11 goes on: "Do not cast me away from Your presence, and do not take Your Holy Spirit from me."

  The early Christians: Origen says our will alone cannot make the heart pure, so one who prays rightly asks God to create it. Chrysostom uses the verse for inner purity over outward washing, and sets it beside Isaiah's command 'Wash yourselves,' so we also have our part.

  “But since the strength of our will is not enough to obtain a perfectly pure heart, and since we need God to create it, he who prays as he ought offers this request to God: “Create in me a clean heart, O God.” Origen, Against Celsus

  “It is not the dirt of the body, but the impurity of the soul, that God hates. For He says, "Blessed are the pure"—does He say, "in body"? No, "in heart": for they shall see God. Matthew 5:8 And what does the Prophet say? "Create in me a clean heart, O God." Psalm 51:10” John Chrysostom, Homilies on Second Timothy

  Where they agree: Both read it as a prayer of repentance that asks God to do what we cannot do alone. The early Christians also stress that we must wash ourselves and put away evil, and then God makes us clean.

• Revelation 21:5

  KJV

  And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used for fresh starts and personal renewal (God makes my life new), and for the promise of a new heaven and earth after the final judgment.

  First spoken: John sees Jesus on the throne after the final judgment, beside the new heaven, new earth and New Jerusalem (Revelation 21:1-5). The voice then says, 'Write, for these words are true and faithful.' The 'new' follows the old order of tears and death passing away (21:4).

  The early Christians: Irenaeus quotes the verse and teaches that creation is not destroyed but renewed: when the present form passes away and humanity is made new and incorruptible, there will be a real new heaven and new earth where the righteous remain with God. He also says creation will be freed from bondage at the resurrection of the just.

  “But when this present form of things passes away, and humankind is renewed and flourishes in an incorruptible state, preventing them from becoming old, then there will be a new heaven and new earth, where the new humanity will remain continually, always engaging with God.” Irenaeus, Against Heresies, Book 5

  “The apostle also confirmed that creation will be freed from the bondage of corruption, to enter into the liberty of the children of God.” Irenaeus, Against Heresies, Book 5

  The difference: Today the verse is often used for a 'new start' in this life. Irenaeus reads it of the end: God renewing the real creation and the real bodies of the righteous at the resurrection, a new heaven and new earth where they live with God. Evangelicals who read it of the new creation are close to him there.

Also in the top 20: Romans 12:2

Bible verses about change all 33 verses, printed in full

• Nehemiah 8:10

  KJV

  Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our LORD: neither be ye sorry; for the joy of the LORD is your strength.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a promise that being joyful in the Lord gives you strength to get through hard times.

  First spoken: Said by Nehemiah and Ezra (the governor and the priest-scribe) to the returned exiles in Jerusalem, who wept as they heard the Law read at the Feast of Trumpets. They were told to feast, share food with those who had none, and not grieve, because the day was holy (Nehemiah 8:9-12).

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: The verse was first spoken to Judah's returned exiles on a holy feast day, telling them to celebrate God's Law and share with the poor. No early Father in our library comments on it.

• Psalm 16:11

  KJV

  Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a promise that being close to God gives me lasting joy and shows me the right path for my life, and that I will enjoy God forever in heaven.

  First spoken: A psalm of David. Verses 8-10 say he will not be shaken, and that God will not leave his soul in the grave or let His Holy One see corruption. In Acts 2:25-31 Peter quotes this psalm, including this verse (Acts 2:28), and says David was speaking about Christ rising from the dead.

  The early Christians: No Father in our library comments on verse 11 directly. John Chrysostom, preaching on Peter's sermon in Acts 2 (where the verse is quoted), says Peter says "David says concerning Him" so that nobody applies the saying to David himself, and that the prophecy was about Christ's resurrection.

  “And it is well said, "For David says concerning Him," in verse 25, so that you may not apply that saying to the Prophet himself.” John Chrysostom, Homilies on Acts

  “He shows that the Prophet was compelled to speak, because the prophecy was about Him.” John Chrysostom, Homilies on Acts

  The difference: Today this verse is mostly read as a personal promise of joy and a good path for me. The apostles and Chrysostom read it first as a prophecy of Christ rising from the dead; the believer's joy comes through Him.

• Psalm 118:24

  KJV

  This is the day which the LORD hath made; we will rejoice and be glad in it.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a morning verse: every new day is a gift from God, so choose to be happy and thankful today whatever it brings.

  First spoken: A thanksgiving psalm sung by Israel after God delivered them. Verse 22 ("the stone the builders rejected") is applied to Christ in the New Testament, and verse 24 follows it: the "day" is the day of the Lord's saving act.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: The verse was first said about a day God saved His people, not about each ordinary day. No early writer in our library comments on it.

• Philippians 4:4

  KJV

  Rejoice in the Lord always: and again I say, Rejoice.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to teach that Christians can rejoice at all times because their joy rests on the Lord, not on their circumstances.

  First spoken: Paul wrote from prison to the church at Philippi, who were also suffering (1:29). The next verses say the Lord is near, do not be anxious, pray with thanks (4:5-7).

  The early Christians: John Chrysostom, preaching on this verse, says the words "in the Lord" matter: a person who rejoices in the Lord cannot be robbed of joy by anything that happens, and this joy is born from grief over our own sins, not from a cheerful mood. Hermas (c. AD 100-150) also urges cheerfulness, saying grief crushes the Holy Spirit.

  “He does not simply say, "Rejoice always." He also adds the reason for this constant joy by saying, "Rejoice in the Lord always." The person who rejoices in the Lord cannot be robbed of that joy by anything that happens.” John Chrysostom, Homilies on the Statues

  “This joy is not opposed to that grief. Rather, it is born from that grief. For the person who grieves for his own faults and confesses them rejoices.” John Chrysostom, Homilies on Philippians

  Where they agree: Both say this joy is in the Lord and does not depend on what happens, so nothing can take it away. Chrysostom adds that this joy is born from sorrow over our own sins, not from a cheerful mood.

• 1 Thessalonians 5:16

  KJV

  Rejoice evermore.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used to teach that Christians can rejoice at all times, even in suffering, because their joy rests on the Lord, not on their circumstances.

  First spoken: Paul wrote to a young church that was suffering much affliction. The next verses read: "pray without ceasing; in everything give thanks, for this is the will of God" (5:17-18).

  The early Christians: John Chrysostom, preaching on this verse, says it is said about sufferings: joy is born even in poverty and trouble, in the person who takes revenge on no one and does good to everyone. On the parallel in Philippians 4:4 he says the one who is in God rejoices always, even when afflicted. Hermas also says to put on cheerfulness and not grieve the Holy Spirit.

  “This is said about the temptations that bring suffering. Listen, all of you who have fallen into poverty or into painful troubles. From these things, joy is born. For when we have a soul like this, so that we take revenge on no one but do good to everyone, then tell me, from where can the sting of grief enter us?” John Chrysostom, Homilies on First Thessalonians

  “For example, the person who is in God rejoices always. Yes, though he is afflicted, yes, whatever he may suffer, such a person always rejoices.” John Chrysostom, Homilies on Philippians

  Where they agree: Both say this joy rests on the Lord, not on circumstances, and lasts even in suffering. Chrysostom adds that it grows in a person who takes revenge on no one and does good to everyone.

• John 15:11

  KJV

  These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as Jesus' promise of complete, lasting joy that comes from abiding in Him, whatever our circumstances.

  First spoken: Jesus says this to the eleven on the night He was betrayed, at the end of the vine teaching. Just before it: "If you keep My commandments, you will abide in My love" (John 15:10). Right after it: "This is My commandment, that you love one another as I have loved you" (15:12).

  The early Christians: Chrysostom says Jesus spoke so that the disciples' joy would last to the end of the race and not be cut short, and ties it to the double commandment of love. Tatian's Diatessaron keeps verse 10 right before it: keep His commands and remain in His love.

  “He adds, "These things I have spoken to you, that My joy might remain in you, and that your joy might be fulfilled." That is, so that you might not be separated from Me, and so that you might not cut short your course.” John Chrysostom, Homilies on John

  “Do you see that the love of God is intertwined with our own, and connected like a kind of chain?” John Chrysostom, Homilies on John

  Where they agree: Both read it as Jesus promising lasting joy for those who stay with Him. The early Christians add that the joy comes with keeping His commandments and loving one another, and is meant to be carried through to the end.

Also in the top 20: Galatians 5:22-23

Bible verses about joy all 34 verses, printed in full

Also: Bible verses about gratitude (30 verses)

• John 11:25-26

  KJV

  ²⁵Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: ²⁶And whosoever liveth and believeth in me shall never die. Believest thou this?

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a promise of resurrection and eternal life: whoever believes in Jesus will live even though his body dies, will never die the second (eternal) death, and need not fear death; it is read at Christian funerals.

  First spoken: Jesus says this to Martha at Bethany, four days after her brother Lazarus died (John 11:17-27). She has just said she believes in the resurrection "at the last day"; Jesus says He Himself is the resurrection, and then raises Lazarus (11:43-44).

  The early Christians: Chrysostom, on these verses, says "though he die" means the death all share, while "never die" points to "that other death," so the believer's death "is not death." Cyprian quotes them to tell Christians not to fear dying or mourn without hope, since they shall not die eternally and will reign with Christ.

  “If we believe in Christ, let us have faith in His words and promises. And since we shall not die eternally, let us come to Christ with glad confidence, for with Him we are both to conquer and to reign forever.” Cyprian, On Mortality

  “What is Christ's reply? "He who believes in Me, even though he were dead, yet shall he live," here speaking of this death that is common to all. "And whoever lives and believes in Me shall never die," John 11:26, pointing to that other death. Since then I am the Resurrection and the Life, do not be troubled, even though your brother is already dead. But believe, for this is not death.” John Chrysostom, Homilies on John

  Where they agree: Both readings agree: Jesus is the resurrection, the believer's bodily death is not the end, and he will be raised and never die the eternal death, so Christians need not fear death. The Fathers add that this is for those who "abide in Christ" (Cyprian), and that Christians should grieve gently, with hope.

• 1 Corinthians 15:54-57

  KJV

  ⁵⁴So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. ⁵⁵O death, where is thy sting? O grave, where is thy victory? ⁵⁶The sting of death is sin; and the strength of sin is the law. ⁵⁷But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach that because Christ paid for our sins, death has lost its sting for believers: the victory over sin and death is already ours by faith, so a Christian need not fear dying and goes to be with the Lord.

  First spoken: Paul wrote this to the church at Corinth, where some said "there is no resurrection of the dead" (15:12). The whole chapter is about the body rising: verse 53 says "this corruptible must put on incorruption," verse 54 says death is swallowed up "then," when that happens, and verse 58 goes straight on: "be steadfast, immovable, always abounding in the work of the Lord."

  The early Christians: John Chrysostom says the passage is about the death of the body and so about the body rising again: the same body puts on incorruption, and then death is gone for good. Tertullian says life will give back what death swallowed, and Chrysostom, reading on to verse 58, warns that no one will reach the kingdom of heaven through laziness.

  “Do you see how the discussion is about the death of the body? Therefore it is also about the resurrection of the body. For if these bodies do not rise again, how is death swallowed up?” John Chrysostom, Homilies on First Corinthians

  “Therefore, let us not sleep, my beloved. For it cannot, it cannot be, that anyone will reach the kingdom of heaven through laziness, nor will those who live in luxury and comfort. Yes, it is a great thing if, by straining ourselves, keeping the body under control, and enduring countless labors, we are able to reach those blessings.” John Chrysostom, Homilies on First Corinthians

  The difference: Today this verse is often used to say the victory over death is already ours by faith and is mostly about going to heaven when we die. The early Christians read it as the victory of the resurrection of the body at Christ's coming, and they read on to verse 58: keep working hard in the Lord, because no one reaches the kingdom through laziness.

• John 14:1-3

  KJV

  ¹Let not your heart be troubled: ye believe in God, believe also in me. ²In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. ³And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as Jesus' promise that He is preparing a home in heaven with room for every believer, and that He will come back to take them there, which many evangelicals read as the rapture.

  First spoken: Jesus says this to the eleven apostles at the Last Supper, right after telling Peter he would deny Him three times and that he could not follow Him now (13:36-38). A few verses later He says, "If you love Me, keep My commandments" (14:15) and speaks of the Father and Son making Their home with the one who keeps His word (14:23).

  The early Christians: Chrysostom reads the verses as comfort for the troubled apostles: the place that would receive Peter would receive them too. Irenaeus and Papias, passing on what the elders taught, and Tertullian and Clement of Alexandria all say the "many mansions" are different rewards given according to each person's fruit and worthiness, after the resurrection.

  “Or how will there be many mansions in our Father's house, if not according to a diversity of deserts? Or how will one star differ from another star in glory, unless because of the disparity in their rays?” Tertullian, Scorpiace

  “This is why the Lord declared, "In My Father’s house are many mansions." For everything belongs to God, who provides everyone with a fitting dwelling-place, just as His Word says, a share is given to each by the Father, according to each person's worthiness.” Irenaeus, Against Heresies, Book V

  The difference: Today these verses are used to say Jesus has a room in heaven ready for every believer, and often that He will come to rapture them there. The early Christians read "many mansions" as different dwellings given by each person's deeds and worthiness, after the resurrection: one Father's house, but not the same reward for all.

• John 5:24

  KJV

  Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used to teach eternal security: whoever believes in Jesus has eternal life now as a settled fact, will never come into judgment, and so can never be lost.

  First spoken: Jesus said this in Jerusalem to Jewish leaders who wanted to kill Him for healing a lame man on the Sabbath (John 5:16-18). In the same speech He adds that all the dead will rise, "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29).

  The early Christians: John Chrysostom, preaching on this very passage, says "not come into judgment" means not being punished, but warns that Jesus at once adds that those who have done good rise to life and those who have done evil to judgment, so no one should think believing alone is enough. Tertullian reads the same speech as the resurrection of the body to judgment.

  “For because He had said above, “He that hears My words and believes in Him that sent Me, is not judged,” lest anyone should think that this alone is enough for salvation, He also adds the result of a person's life, declaring that those who have done good will come out to the resurrection of life, and those who have done evil to the resurrection of judgment.” John Chrysostom, Homilies on John

  The difference: Today this verse is used to teach that a believer's salvation is settled and can never be lost. The early Christians read the promise together with verses 28-29: Chrysostom says Jesus added that we will be judged by what we have done, so that no one would think believing alone is enough.

• Romans 6:23

  KJV

  For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Used as a gospel verse for unbelievers: the penalty for your sin is death and hell, but eternal life is a free gift you receive by faith, not something you earn or must keep.

  First spoken: Paul wrote this to baptized Christians in Rome. Chapter 6 opens with "Shall we continue in sin?" and reminds them they were "buried with Him through baptism" (6:3-4); verse 22 says the fruit is holiness "and the end, everlasting life."

  The early Christians: Chrysostom agrees eternal life is a gift and not wages earned, but says Paul calls death "the wages of sin" to frighten Christians so that grace would not make them careless. Irenaeus and Tertullian read Romans 6 as believers now obeying righteousness to bear fruit leading to life.

  “So that these teachings would not make them careless, he added the part about a strict life, using every chance to stir the hearer up to practice virtue. For when he calls death the wages of sin, he frightens them again and makes them safe against dangers to come.” John Chrysostom, Homilies on Romans

  “In these same members, then, in which we once served sin and produced fruit leading to death, He wants us to be obedient to righteousness, so that we may produce fruit leading to life.” Irenaeus, Against Heresies, Book V

  The difference: Today this verse is used to tell unbelievers that eternal life is a free gift they receive by faith. The early Christians agreed it is a gift, but read it as Paul did, to baptized Christians: Chrysostom says "the wages of sin is death" warns believers not to go back to sin, and Irenaeus says we must now obey so that our fruit leads to life.

• Revelation 1:18

  KJV

  I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as assurance that Jesus conquered death and holds the keys of death and Hades, so believers need not fear dying.

  First spoken: The risen Christ speaks to John on Patmos (Revelation 1:17-18): "Do not be afraid; I am the First and the Last. I am He who lives, and was dead." He is addressing a seer who has fallen at His feet like a dead man.

  The early Christians: Origen says Christ came down into our deadness and rose to live forevermore so that those who carry His dying in their bodies will receive His life. Irenaeus, using the matching picture of 'the key of David' (Revelation 3:7), says the One who became 'the firstborn of the dead' is Judge of the living and the dead.

  “For since we were not helped by His original life, because we were sunk in sin, He came down into our deadness so that, after He had died to sin, we, as 2 Corinthians 4:10 says, bearing about in our body the dying of Jesus, might then receive that life of His which is forevermore. For those who always carry about in their body the dying of Jesus will also receive the life of Jesus, made known in their bodies.” Origen, Commentary on John

  “In all things, [it is implied that] nothing has been withheld [from Him], and for this reason, the same person is the Judge of the living and the dead, “having the key of David: He shall open, and no one shall shut; He shall shut, and no one shall open.” Irenaeus, Against Heresies, Book 4

  Where they agree: Both say the risen Christ has power over death and will raise those who are His. Origen adds that sharing His life means sharing His dying now (2 Corinthians 4:10), and Irenaeus ties Christ's key and His rising as 'the firstborn of the dead' to His role as Judge.

Bible verses about death all 28 verses, printed in full

• James 1:5

  KJV

  If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a promise that God will give wisdom and guidance for decisions to anyone who asks Him in faith.

  First spoken: James writes to Jewish Christians scattered abroad who are enduring trials (James 1:1-4). Verses 6-8 add that the one who asks must ask in faith, without doubting, or he is double-minded.

  The early Christians: Hermas (about AD 140) tells a sinner to ask the Lord without doubting, with a cleansed heart, and not to give up if the answer is slow; a delay may be caused by an unknown sin or temptation. Chrysostom says to bring faith and draw near boldly while there is still time.

  “Therefore cleanse your heart from all the empty things of this world, and from the words already mentioned, and ask the Lord, and you will receive everything. None of your requests will be refused, if you ask the Lord without doubting.” Hermas, The Shepherd

  “For it is always because of some temptation or some sin, unknown to you, that you are slower to receive your request. Therefore do not stop asking for what your soul desires, and you will receive it. But if you grow tired and begin to waver in your request, blame yourself and not Him who does not give to you.” Hermas, The Shepherd

  Where they agree: Both say God gives freely to those who ask in faith. Hermas adds that doubt and unconfessed sin can slow the answer, and that we must keep asking and keep our hearts clean.

• Proverbs 2:6

  KJV

  For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.

  ListenRead in context
  How the early church read itSame reading

  How it is used today: Used as a promise that God is the source of wisdom and gives it to anyone who asks and seeks Him, often paired with James 1:5 when people need guidance for a decision.

  First spoken: A father (Solomon) teaches his son in Proverbs 2. Verses 1-5 come first and are conditions: if you receive my words, cry out for understanding and seek it like silver, then you will find the knowledge of God. Verse 6 is the 'then' that follows, and verses 7-8 say He stores up help for the upright.

  The early Christians: Clement of Alexandria quotes the verse and says God gives wisdom and knowledge and stores up help for the righteous, right after the seeking of verses 3-5. A fragment under Hippolytus' name adds the same condition in other words: keep the commandments and the Lord will give wisdom.

  “Therefore, he sets against it the knowledge that is concerned with piety, when he speaks about knowledge as follows: “For God gives wisdom from His own mouth, and knowledge along with understanding, and stores up help for the righteous.”” Clement of Alexandria, The Stromata (Miscellanies)

  “And it would be a song of psalmody when good action takes the lead, according to the word, "If you desire wisdom, keep the commandments, and the Lord shall give her to you," and at the same time we understand wisdom and are counted worthy by God to know the truth of things that until now had been hidden from us.” Hippolytus, Exegetical Fragments

  Where they agree: Both readings say wisdom is God's gift, not our own cleverness. The early Christians stress what Proverbs 2 itself says: the gift goes to the one who seeks it and does good, so wisdom and keeping the commandments go together.

• Proverbs 9:10

  KJV

  The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.

  ListenRead in context
  How the early church read itRead differently

  How it is used today: Taught that the 'fear of the LORD' means deep reverence and awe for God, not being afraid of Him, and that real wisdom starts with putting God first.

  First spoken: Solomon's teaching in Proverbs 9: Lady Wisdom calls the simple to leave their foolishness (9:1-6), and verse 10 says where wisdom begins. The same line opens the book at Proverbs 1:7.

  The early Christians: Clement of Alexandria says this fear was given by the Lord because 'fear restrains' those whom reason does not persuade, and that the right fear is of falling away from God into sin. Hermas ties the fear of the Lord straight to keeping His commandments and having life with God.

  “But since God considered it beneficial that people should receive a preparatory training from the Law and the Prophets through the Lord, the fear of the Lord was called the beginning of wisdom. It was given by the Lord through Moses to those who were disobedient and hard of heart. For those whom reason does not convince, fear restrains.” Clement of Alexandria, The Stromata (Miscellanies)

  “all creation fears the Lord, but all creation does not keep His commandments. Only those who fear the Lord and keep His commandments have life with God.” Hermas, The Shepherd (Pastor)

  The difference: Today the verse is usually softened to 'respect and awe' only. The early Christians kept the word fear: a real, healthy fear of sinning and losing God that restrains us and leads us to keep His commandments, which they said is where wisdom begins.

• James 3:17

  KJV

  But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used to describe what godly wisdom looks like (pure, peaceable, gentle, merciful, sincere) and to tell it apart from the 'earthly' wisdom of jealousy and selfish ambition; often a checklist for leaders and for handling conflict.

  First spoken: James 3:13-18. James writes to Christians torn by jealousy and selfish ambition (3:14-16). Verse 17 describes the wisdom 'from above' that is the opposite, and verse 18 says the fruit of righteousness is sown in peace by those who make peace.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains this verse. It was first written to a church whose members were quarrelling, telling them what Spirit-given wisdom looks like in daily dealings with each other.

• Psalm 90:12

  KJV

  So teach us to number our days, that we may apply our hearts unto wisdom.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as a prayer to make the most of our time: life is short, so ask God for wisdom to use each day well and to be ready for eternity.

  First spoken: Psalm 90 is a prayer 'of Moses, the man of God.' It speaks of God as the home of His people through all generations, of the shortness of life and of God's anger against sin, then in verse 12 asks to be taught to count our days, and in verses 13-17 asks for mercy and for God to establish the work of their hands.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains this verse. It was first Moses' prayer for Israel in the wilderness, asking God to teach His people how short life is so they would turn to Him.

• Proverbs 4:7

  KJV

  Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.

  ListenRead in context
  How the early church read itNo early comment

  How it is used today: Used as encouragement to make wisdom the first priority in life and to pursue it above money and success, often for education, choices and parenting.

  First spoken: In Proverbs 4:1-9 a father passes on what his own father taught him. Verse 7 is the center of the lesson: get wisdom first, at whatever it costs. Verses 8-9 say that wisdom, once valued, will lift up and honor the one who holds it.

  The early Christians: We found no early Christian comment on this verse in our library.

  Keep in mind: No Father in our library explains this verse. It was first a father's advice to his son to make wisdom his first priority.

Bible verses about wisdom all 32 verses, printed in full