Category Archives: Gifts of the Spirit

Romans, Part 49

Posted on by

If [the gift] is showing mercy (ἐλεῶν, a form of ἐλεέω),[1] he must do so with cheerfulness.[2]  This is my gift, the one given to me.  It is the way I see Jesus and his Father.  It is the way I see the world.  It is my bias.  Blessed are the merciful (ἐλεήμονες, a form of ἐλεήμων),[3] for they will be shown mercy (ἐλεηθήσονται, a form of ἐλεέω).[4]  Given that bias it is probably good to start with something I do not mean by mercy.

“Have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”[5] two blind men shouted.  Jesus said to them, “Do you believe that I am able to do this?”  They said to him, “Yes, Lord.”  Then he touched their eyes saying, “Let it be done for you according to your faith.”  And their eyes were opened.[6]

The blind men asked Jesus for mercy, believed He was able to do what they asked, and received the mercy they asked for, according to [their] faith.  And I don’t want anything to do with this kind of faith or this kind of mercy.

Jesus sternly warned (ἐνεβριμήθη, a form of ἐμβριμάομαι)[7] them, “See that no one knows about this.”[8]  But they disobeyed Him; they went out and spread the news about him throughout that entire region.[9]

As he was entering a village, ten men with leprosy met him.  They stood at a distance, raised their voices and said, “Jesus, Master, have mercy (ἐλέησον, a form of ἐλεέω) on us.”  When he saw them he said, “Go and show yourselves to the priests.”[10]  It took some faith to obey Jesus, to go back to priests who were likely to tell them what they already knew, that they were leprous.  And as they went along, they were cleansed.[11]  You see that [their] faith was working together with [their] works and [their] faith was perfected by works.[12]

Then one of them, when he saw he was healed, turned back, praising God with a loud voice.  He fell with his face to the ground at Jesus’ feet and thanked him.  (Now he was a Samaritan.)  Then Jesus said, “Were not ten cleansed?  Where are the other nine?  Was no one found to turn back and give praise to God except this foreigner?”[13]

Assuming that the other nine were descendants of Israel, they may have been too busy to turn back and give praise to God, too busy trying to make themselves worthy of the mercy Jesus had shown them, too busy obeying the law (Leviticus 14:1-20 NET):

The Lord spoke to Moses: “This is the law of the diseased person on the day of his purification, when he is brought to the priest.  The priest is to go outside the camp and examine the infection.  If the infection of the diseased person has been healed, then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed.  The priest will then command that one bird be slaughtered into a clay vessel over fresh water.  Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.

“The one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean.  Then afterward he may enter the camp, but he must live outside his tent seven days.  When the seventh day comes he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean.

“On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil, and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the Lord at the entrance of the Meeting Tent.

“The priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the Lord.  He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy.  Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot.  The priest will then take some of the log of olive oil and pour it into his own left hand.  Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.  The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed.  So the priest is to make atonement for him before the Lord.

“The priest must then perform the sin offering and make atonement for the one being cleansed from his impurity.  After that he is to slaughter the burnt offering, and the priest is to offer the burnt offering and the grain offering on the altar.  So the priest is to make atonement for him and he will be clean.[14]

Get up and go your way, Jesus said to the foreigner who returned to Him and gave praise to God.  Your faith has made you well.[15]  This is better, perhaps, but still not the mercy I want.

The next example is found in three gospel accounts:

Matthew

Mark

Luke
As they were leaving Jericho, a large crowd followed them.  Two blind men were sitting by the road.

Matthew 20:29, 30a (NET)

 They came to Jericho.  As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 10:46 (NET)

 As Jesus approached Jericho, a blind man was sitting by the road begging.

Luke 18:35 (NET)

If someone wants to impeach the witnesses the discrepancies in these accounts seem very important.  They sound like the limited perceptions and faulty memories of eye witnesses who didn’t necessarily understand what they were seeing, and the alterations that naturally occur when favorite stories are passed on by word of mouth.  The more I want to know God, however, the less important they seem.

Matthew

Mark

Luke
When they heard that Jesus was passing by, they shouted, “Have mercy (ἐλέησον, a form of ἐλεέω) on us, Lord, Son of David!”  The crowd scolded them to get them to be quiet.  But they shouted even more loudly, “Lord, have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”

Matthew 20:30b, 31 (NET)

 When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”  Many scolded him to get him to be quiet, but he shouted all the more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Mark 10:47-48 (NET)

 When he heard a crowd going by, he asked what was going on.  They told him, “Jesus the Nazarene is passing by.”  So he called out, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on   me!”  And those who were in front scolded him to get him to be quiet, but he shouted even more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Luke 18:36-39 (NET)

Though the accounts differ regarding when and how many blind men asked for Jesus’ mercy, they agree that the crowd scolded him/them but couldn’t silence him/them.

Matthew

Mark

Luke
Jesus stopped (στὰς, a form of ἵστημι),[16] called (ἐφώνησεν, a form of φωνέω)[17] them…

Matthew 20:32a (NET)

 Jesus stopped (στὰς) and said, “Call (φωνήσατε, another form of φωνέω) him.”  So they called (φωνοῦσιν, a form of   φωνέω) the blind man and said to him, “Have courage!  Get up!  He is calling (φωνεῖ, a form of φωνέω) you.”  He threw off his cloak, jumped up, and came to Jesus.

Mark 10:49, 50 (NET)

 So Jesus stopped (σταθεὶς, another form of ἵστημι) and ordered (ἐκέλευσεν, a form of κελεύω)[18] the beggar to be brought to him.

Luke 18:40a (NET)

This is new[19] relative to the first two stories of mercy.  In each of these accounts Jesus stopped (στὰς in Matthew and Mark, σταθεὶς in Luke) and called (ἐφώνησεν, a form of κελεύω) them (Matthew).  Mark offered detail to that call: Jesus stopped (στὰς) and said, “Call (φωνήσατε) him” to those who traveled with Him, presumably his disciples.  So they called (φωνοῦσιν) the blind man and said to him, “Have courage!  Get up!  He is calling (φωνεῖ) you.”  The blind man threw off his cloak, jumped up, and came to Jesus.  Luke, the historian, resolved these accounts with, So Jesus stopped (σταθεὶς) and ordered (ἐκέλευσεν, a form of κελεύω)[20] the beggar to be brought to him.

These are not the words Paul used to describe God’s calling, but together they form a vivid picture of what he meant by them.  And we know that all things work together for good for those who love God, who are called (κλητοῖς, a form of κλητός)[21] according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called (ἐκάλεσεν, a form of καλέω);[22] and those he called (ἐκάλεσεν, a form of καλέω), he also justified; and those he justified, he also glorified.[23]

Matthew

Mark

Luke
…and said, “What do you want me to do for you?”  They said to him, “Lord, let our eyes be opened.”  Moved with compassion, Jesus touched their eyes.  Immediately they received their sight and followed (ἠκολούθησαν, a form of ἀκολουθέω) him.

Matthew 20:32b-34 (NET)

 Then Jesus said to him, “What do you want me to do for you?”  The blind man replied, “Rabbi, let me see again.”  Jesus said to him, “Go, your faith has healed you.”  Immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) him on the road.

Mark 10:51, 52 (NET)

 When the man came near, Jesus asked him, “What do you want me to do for you?”  He replied, “Lord, let me see again.”  Jesus said to him, “Receive your sight; your faith has healed you.”  And immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) Jesus, praising God.

Luke 18:40b-43a (NET)
When all the people saw it, they too gave praise to God.

Luke 18:43b (NET)

In the first story two blind men thought it was more important to tell others about Jesus than to obey Him themselves.  In the second story obedience was not at issue.  There is no indication that the lepers were doing anything other than obeying Jesus’ command, Go and show yourselves to the priests.  At issue was the matter of gratitude, demonstrated in praise for God.  Jesus raised the question whether the other nine lepers were praising God or, perhaps, praising themselves for their adherence to the works of the law.  For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.[24]

Yet the blind man/men called by Jesus followed Him, not because he/they were given a law.  Jesus did not say, Follow Me.  Yet the work of the law [was] written in their hearts.[25]  They were doers, poets, of the law, speaking their own lines from their own hearts, as opposed to actors (hypocrites), wearing a false face and speaking a poet’s lines.  They not only praised God themselves, When all the people saw it, they too gave praise to God.

This is more like it, mercy that causes me to follow Jesus, praising God, a mercy that causes others, when they see me following Jesus, to praise, not me, but God.  I will have mercy (ἐλεήσω, another form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion.  So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).[26]  This is the mercy I want to receive.  This is the mercy I long to extend to all around me.  This is the mercy Paul found in the Lord when he had great sorrow and unceasing anguish in [his] heart.[27]

Just as you were formerly disobedient to God, but have now received mercy (ἠλεήθητε, a form of ἐλεέω) due to their disobedience, so they too have now been disobedient in order that, by the mercy (ἐλέει, a form of ἔλεος)[28] shown to you, they too may now receive mercy (ἐλεηθῶσιν, a form of ἐλεέω).  For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, a form of ἐλεέω) to them all.[29]

This mercy is to be shown with cheerfulness (ἱλαρότητι, a form of ἱλαρότης),[30] not reluctantly or under compulsion, because God loves a cheerful (ἱλαρὸν, a form of ἱλαρός)[31] giver.[32]  I fall down here because of the gospel presented as law rather than grace handed down to me from my religion that still adheres to my religious mind: “Believe in the Lord Jesus Christ before you die, or burn in hell for all eternity.”  I am the dark side of the proverb, Train a child in the way that he should go, and when he is old he will not turn from it.[33]  To counteract that darkness I want to look at two instances when Jesus didn’t want to show someone mercy.

A Canaanite woman from [the region of Tyre and Sidon] came and cried out, “Have mercy (ἐλέησον, a form of ἐλεέω) on me, Lord, Son of David!  My daughter is horribly demon-possessed!”[34]

This woman was a living remnant of the people Jesus, as Yahweh, had commanded Israel to exterminate with extreme prejudice—because the Canaanites were wicked idolaters?  Yes, as a matter of legal justification, but more to the point, for the faithfulness of his chosen people: for when they prostitute themselves to their gods and sacrifice to their gods, and someone invites you, you will eat from his sacrifice; and you then take his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.[35]

So Jesus ignored the woman’s persistent plea.  Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.”[36]

So Jesus began to explain to the woman the obligations of righteousness, the law He was under from his Father: I was sent only to the lost sheep of the house of Israel.[37]

But she came and bowed down before him and said, “Lord, help me!”[38]

“It is not right to take the children’s bread and throw it to the dogs,” he said.[39]

The Canaanite woman might have said, “I’m as good as any Jew here!”  And Jesus might have agreed with her, but I don’t think that response would have moved him from the law of his Father.

“Yes, Lord,” she said instead, “but even the dogs eat the crumbs that fall from their masters’ table.”[40]

When Jesus said, Blessed are the poor in spirit, for the kingdom of heaven belongs to them,[41] He meant what He said.  So He answered the Canaanite woman, “Woman, your faith is great!  Let what you want be done for you.”  And her daughter was healed from that hour.[42]

So, did Jesus sin by disobeying the law of his Father?  No, because Jesus and his Father knew, long before Paul wrote any letter to the Galatians, that if you are led by the Spirit, you are not under the law,[43] and regarding the fruit of the Spirit: Against such things (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) there is no law.[44]

The second instance deserves its own essay.  I’ll conclude this one with Paul’s words of gratitude because it seems fitting in the context of the gift of showing mercy.  My religion teaches me to present the gospel with Paul’s words from his letter to the Romans (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them.  For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made.  So people are without excuse.

But privately in his letter to the young preacher Timothy, Paul wrote (1 Timothy 1:12-17 NET):

I am grateful (Χάριν, a form of χάρις)[45] to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful (πιστόν, a form of πιστός)[46] in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man.  But I was treated with mercy (ἠλεήθην, a form of ἐλεέω) because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω)[47] in unbelief (ἀπιστίᾳ),[48] and our Lord’s grace (χάρις) was abundant, bringing faith (πίστεως, a form of πίστις)[49] and love (ἀγάπης, a form of ἀγάπη)[50] in Christ Jesus.  This saying is trustworthy (πιστὸς) and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them!  But here is why I was treated with mercy (ἠλεήθην, a form of ἐλεέω): so that in me as the worst, Christ Jesus could demonstrate his utmost patience (μακροθυμίαν, a form of μακροθυμία),[51] as an example for those who are going to believe in him for eternal life.  Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever!  Amen.

[2] Romans 12:8 (NET)

[4] Matthew 5:7 (NET)

[5] Matthew 9:27 (NET)

[6] Matthew 9:28-30a (NET)

[8] Matthew 9:30b (NET)

[9] Matthew 9:31 (NET)

[10] Luke 17:12-14a (NET)

[11] Luke 17:14b (NET)

[12] James 2:22 (NET)

[13] Luke 17:15-18 (NET)

[14] Leviticus 14:1-20 (NET)

[15] Luke 17:19 (NET)

[19] In Luke’s account the lepers stood (ἔστησαν, another form of ἵστημι) at a distance (Luke 17:12b NET).

[23] Romans 8:28-30 (NET)

[24] Romans 3:20 (NET)

[25] Romans 2:15 (NET)

[26] Romans 9:15, 16 (NET)

[27] Romans 9:2 (NET)

[29] Romans 11:30-32 (NET)

[32] 2 Corinthians 9:7b (NET)

[33] Proverbs 22:6 (NET)

[34] Matthew 15:22 (NET)

[35] Exodus 34:15, 16 (NET)

[36] Matthew 15:23 (NET)

[37] Matthew 15:24 (NET)

[38] Matthew 15:25 (NET)

[39] Matthew 15:26 (NET)

[40] Matthew 15:27 (NET)

[41] Matthew 5:3 (NET)

[42] Matthew 15:28 (NET)

[43] Galatians 5:18 (NET)

[44] Galatians 5:22, 23 (NET)

Romans, Part 48

Posted on by

I want to continue with the next item in Paul’s list of the different gifts (χαρίσματα, a form of χάρισμα) we have according to the grace given to us.[2]  If [the gift] is leadership (προϊστάμενος, a form of προΐστημι), he must do so with diligence (σπουδῇ)…[4]

I want προϊστάμενος to mean προηγούμενοι (a form of προηγέομαι), go first and leave a trail.  That’s what the Holy Spirit says to me about leadership.  Follow me, Jesus said.  Paul wrote, Be devoted to one another with mutual love, showing eagerness (προηγούμενοι, a form of προηγέομαι) in honoring one another.[6]  So when Paul used προηγούμενοι he wanted me to “lead the way” in honoring others.  When he wrote about leadership he used the word προϊστάμενος (a form of προΐστημι), which seems to imply a less itinerant existence, the good shepherd who lays down his life for the sheep by living among them and protecting them rather than dying for them.

To overcome my own bias I’ll start with things Paul didn’t mean about προϊστάμενος (leadership).  He certainly didn’t mean πλανάω, “to lead astray.”  Do you not know that the unrighteous will not inherit the kingdom of God?  Paul asked rhetorically.  Do not be deceived (πλανᾶσθε, a form of πλανάω)!  The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not[7] inherit the kingdom of God.[8]  And the implication is that some claiming the gift of leadership were teaching these very things.

I don’t want this to come down disproportionately hard on those who favor the “Side A” position discussed on the Gay Christian Network website.[9]  My reasons can wait for another essay.  For now I will simply quote Paul’s own words (1 Corinthians 6:11 NET):

Some of you once lived this way.  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

In other words, despite his assertion that such sinners will not inherit the kingdom of God, Paul did not dispute that God called, sanctified, and justified them in the name of the Lord Jesus Christ and by the Spirit of our God.  The most anyone can assert about this passage is the Apostle’s fervent belief that sinners who were washed…sanctified and justified in the name of the Lord Jesus Christ and by the Spirit of our God would not continue in sin.

Do not be deceived (πλανᾶσθε, a form of πλανάω): “Bad company corrupts good morals.”  Sober up as you should, and stop sinning!  For some have no knowledge of God – I say this to your shame![10]  Do not be deceived (πλανᾶσθε, a form of πλανάω).  God will not be made a fool.  For a person will reap what he sows, because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.[11]  But evil people and charlatans will go from bad to worse, deceiving (πλανῶντες, another form of πλανάω) others and being deceived (πλανώμενοι, another form of πλανάω) themselves.[12]

Still, for Paul it was not a simple matter of “we” the good guys versus “they” the evil deceivers leading themselves and others astray:  For we too were once foolish, disobedient, misled (πλανώμενοι, another form of πλανάω), enslaved to various passions and desires, spending our lives (διάγοντες, a form of διάγω) in evil and envy, hateful and hating one another.[14]  Here we are introduced to ἄγω, the primary verb to lead.  I’ll look at that after I finish with πλανάω.

The difference between Paul in his past as Saul along with others who were led astray, and Paul in his present as an Apostle of Christ, was the Father’s call through the resurrected Jesus and the indwelling Holy Spirit, God, in a word and not something intrinsic in Paul himself.  For the appeal we make does not come from error (πλάνης, a form of πλάνη) or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.[17]

For Paul the word πλάνη (one led astray) not only described his former life but the natural state of all humanity.   Hear, for instance, how he described God’s wrath[18] on those who worshiped and served the creation rather than the Creator:[19] God gave them over to dishonorable passions.  For their women exchanged the natural sexual relations for unnatural ones, and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another.  Men committed shameless acts with men and received in themselves the due penalty for their error (πλάνης, a form of πλάνη) [Table].[20]

But in Christ we are all empowered to overcome our natural state: So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes (μεθοδείαν τῆς πλάνης).[22]  While there is nothing particularly wrong with translating πλάνης error or deceitful, it implies awareness and ill-purpose.  And we might be led astray by the earnest sincerity of one led astray, one who does not know that his method or way leads others astray, one who wasn’t gifted with leadership (προϊστάμενος, a form of προΐστημι).

Paul also wrote (2 Corinthians 2:4-11 NET Table1 Table2):

For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love (ἀγάπην, a form of ἀγάπη) that I have especially for you.  But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well.  This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive (χαρίσασθαι, a form of χαρίζομαι) and comfort (παρακαλέσαι, a form of παρακαλέω) him.  This will keep him from being overwhelmed by excessive grief to the point of despair.  Therefore I urge (παρακαλῶ, a form of παρακαλέω) you to reaffirm your love (ἀγάπην, a form of ἀγάπη) for him.  For this reason also I wrote you: to test you to see if you are obedient in everything.  If you forgive (χαρίζεσθε, a form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what I have forgiven (κεχάρισμαι, a form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, a form of χαρίζομαι] anything) I did so for you in the presence of Christ, so that we may not be exploited by Satan (for we are not ignorant of his schemes [νοήματα, a form of νόημα]).

I can’t help but think that the forgiveness, comfort and love that played such an important role in keeping the Corinthians from being exploited by Satan’s schemes might be key as well to thwarting people’s methods or ways that lead astray (μεθοδείαν τῆς πλάνης).

As I turn here to ἄγω it is possible to glean what the gift of leadership (προϊστάμενος, a form of προΐστημι) is like.  God’s kindness leads (ἄγει, a form of ἄγω) you to repentance.[27]  It is not too much to expect one with the gift of leadership to exhibit God’s kindness, forbearance, and patience.  The gifted leader exhorts us with: all who are led (ἄγονται, a form of ἄγω) by the Spirit of God are the sons of God,[28] and teaches us: if you are led (ἄγεσθε, a form of ἄγω) by the Spirit, you are not under the law.[29]  The gifted leader is not overly interested in money.  For the love of money is the root of all evils.  Some people in reaching for it have strayed (ἀπεπλανήθησαν, a form of ἀποπλανάω) from the faith and stabbed themselves with many pains.[31]

Now we ask you, brothers and sisters, Paul wrote the Thessalonians, to acknowledge those who labor among you and preside over (προϊσταμένους, another form of προΐστημι) you in the Lord and admonish you, and to esteem them most highly in love because of their work.[32]  [The overseer] must manage (προϊστάμενον, another form of προΐστημι) his own household well and keep his children in control without losing his dignity.[33]  Though the overseer may be an itinerant position, one must exhibit that lay-down-his-life leadership at home first with his family.

Paul’s exhortation, Do not lag (σπουδῇ) in zeal, be enthusiastic in spirit, serve the Lord,[34] gives me a picture of the diligence (σπουδῇ) one should demonstrate in the exercise of God’s gift of leadership.   It is translated eagerness in, But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.[35]

Romans, Part 49

Back to My Reasons and My Reason, Part 1

[2] Romans 12:6a (NET)

[4] Romans 12:8 (NET)

[6] Romans 12:10 (NET)

[7] The Stephanus Textus Receptus and Byzantine Majority Text had οὐ here.  The NET parallel Greek text and NA28 did not.

[8] 1 Corinthians 6:9, 10 (NET) Table

[10] 1 Corinthians 15:33, 34 (NET)

[11] Galatians 6:7, 8 (NET)

[12] 2 Timothy 3:13 (NET)

[14] Titus 3:3 (NET)

[17] 1 Thessalonians 2:3, 4 (NET)

[18] Romans 1:18 (NET)

[19] Romans 1:25 (NET)

[20] Romans 1:26, 27 (NET)

[22] Ephesians 4:14 (NET)

[27] Romans 2:4b (NET)

[28] Romans 8:14 (NET)

[29] Galatians 5:18 (NET)

[31] 1 Timothy 6:10 (NET)

[32] 1 Thessalonians 5:12, 13 (NET)

[33] 1 Timothy 3:4 (NET)

[34] Romans 12:11 (NET) Table

[35] 2 Corinthians 8:7 (NET)

Romans, Part 47

Posted on by

If [the gift] is contributing (μεταδιδοὺς, a form of μεταδίδωμι),[1] Paul continued to list the different gifts (χαρίσματα, a form of χάρισμα) we have according to the grace given to us,[2] he must do so with sincerity (ἁπλότητι, a form of ἁπλότης).[3]  In the fifteenth year of the reign of Tiberius Caesar,[4] Luke recounted in his Gospel narrative, the word of God came to John the son of Zechariah in the wilderness.  He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins.[5]  He included what seems like a sample of John’s preaching to the crowds that came out to be baptized by him[6] (Luke 3:7-9 NET):

“You offspring of vipers!  Who warned you to flee from the coming wrath?  Therefore produce fruit that proves your repentance, and don’t begin to say to yourselves, ‘We have Abraham as our father.’  For I tell you that God can raise up children for Abraham from these stones!  Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.”

In Mathew’s Gospel account however this tirade was ignited when John saw many Pharisees[7] and Sadducees[8] coming to his baptism,[9] the religious and political leaders at the time Jesus began his earthly ministry.  For I can testify that they are zealous for God, Paul wrote of at least his fellow Pharisees, but their zeal is not in line with the truth.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.  For Christ is the end of the law, with the result that there is righteousness for everyone who believes.[10]

So the crowds were asking, Luke’s Gospel narrative continued, “What then should we do?”  John answered them, “The person who has two tunics must share (μεταδότω, another form of μεταδίδωμι) with the person who has none, and the person who has food must do likewise.”[11]  It is a beautiful contrast.  Those who ignored the righteousness that comes from God and sought instead to establish their own righteousness were given a rule and an ultimatum, “Share or be cut down and thrown into the fire!”  Those who receive the Lord Jesus, the righteousness that comes from God, are given a gift of contributing, to make Israel jealous.[12]

The one who steals must steal no longer, Paul wrote the church at Ephesus, rather he must labor, doing good with his own hands, so that he may have something to share (μεταδιδόναι, another form of μεταδίδωμι) with the one who has need.[13]  There is an implicit assumption here that the believing thief in Ephesus would have the gift of contributing, and that he should acquire something to satisfy that God-given desire to share by doing good with his own hands rather than stealing from others.  That this gift of contributing comes from God was very important to Paul (1 Thessalonians 2:3-5 NET).

For the appeal (παράκλησις)[14] we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.  For we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness…

This appeal Paul mentioned (literally, exhortation) is nothing less than the ministry of reconciliation: all these things are from God, Paul wrote the Corinthians, who reconciled us to himself through Christ, and who has given us the ministry of reconciliation.  In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.  Therefore we are ambassadors for Christ, as though God were making His plea through us.  We plead with you on Christ’s behalf, “Be reconciled to God!”[15]

For Paul to accept financial support (even food and shelter) from anyone, he needed to know that that gift came from God through the gift of contributing.  There could be no suspicion that the giver was attempting to pay, or felt obligated to pay, Paul for salvation, reconciliation to God through Christ.  This idea of a man standing before a congregation saying, “Give money to me and God will give money to you,” is a pyramid scam, a crime and a lie that has no place in the ministry of reconciliation, all “success stories” notwithstanding.  In fact, the “success stories” shill for the scam artist not for God, and bring equal shame to the ministry.  But I suspect that those who fall for such things also care more for money than they do for reconciliation with God.

Jesus said, “don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’  For the unconverted pursue these things, and your heavenly Father knows that you need them.  But above all pursue his kingdom and righteousness, and all these things will be given to you as well.”[16]  I notice that Jesus did not say above all pursue his kingdom and righteousness and give money to a religious scam artist and all these things will be given to you as well.  So I trust Jesus rather than religious scam artists.

My point is certainly not that all clergy are scam artists or that all giving is a religious work to be assiduously avoided.  So it’s probably only fair to comment how I decide to give.  How do I distinguish between a desire to pay, or payback, and the gift of contributing?  First, I pay for many things.  That is much more on the path of righteousness than stealing them, for instance.  And I pay back many things.  If a coworker takes me to lunch I pick up the check next time.  But I don’t consider these activities as giving or contributing.  I don’t even consider giving to causes or ministries contributing in this sense.  I care about certain things, I give money to those things I care about.  It is a matter of self-interest.  The real issue for me was alms-giving.

I travel quite a bit into urban areas where there are many people seeking alms.  (I’m using this archaic term deliberately because beggar has such a nasty derogatory connotation.)  Actually, the problem became more acute when I moved into an urban area.  I carry cash for tips when I travel but generally do not at home.  I quickly learned to carry some but often faced the very same people on the same corner of the street.

Give to the one who asks you, and do not reject the one who wants to borrow from you,[17] Jesus said.  Given all we’d been through together, I didn’t want to turn that into a law I obeyed without thought or spiritual input.  But neither did I want to become one of the judges with evil motives[18] James warned about.  Paul’s attitude helped me out here.  The gift of contributing is apparently not limited to financial giving.  Like a nursing mother caring for her own children, with such affection for you we were happy to share (μεταδοῦναι, another form of μεταδίδωμι) with you not only the gospel of God but also our own lives, because you had become dear to us.[19]

Though here Paul was happy to share…the gospel of God with the Thessalonians, I was familiar with a different take on this subject that I related to the gift of contributing:  For if I preach the gospel, I have no reason for boasting, because I am compelled to do this.[20]  So, if I can walk by someone on the street without giving alms, I do so.  If I can’t, I give.  If I have a moment’s doubt about it, I err on the side of giving.  Maybe I just bought someone more drugs or alcohol, but if I passed by without contributing I might have deprived someone (or their child) of a meal.  And more often than not the recipient—no matter how shabbily dressed, dirty or smelly—has prayed aloud that God would bless me for the relative pittance I handed him or her.

For I long to see you, Paul wrote the Romans before he had been to Rome, so that I may impart (μεταδῶ, another form of μεταδίδωμι) to you some spiritual gift (χάρισμα) to strengthen you…[21] I included this because it shocked me at first, as if Paul were claiming authority to give χάρισμα to people.  But he went on to explain, that is, that we may be mutually comforted (συμπαρακληθῆναι, a form of συμπαρακαλέω)[22] by one another’s faith, both yours and mine.[23]  So I saw it as a further expansion of the meaning of the gift of contributing.  Even that desire to be with others of faith, to encourage them and be encouraged by them, comes from God’s χάρισμα.

Through the evidence of this service (διακονίας, a form of διακονία),[24] Paul wrote the Corinthians, they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity (ἁπλότητι, a form of ἁπλότης) of your sharing with them and with everyone.[25]  I included this to begin to look at ἁπλότητι, translated sincerity in—if [the gift] is contributing, he must do so with sincerity[26]—and generosity here.  At first I wondered why ἁπλότητι wasn’t translated generosity in Romans, but as I studied the ninth chapter of 2 Corinthians that question reversed.

For it is not necessary for me to write you about this service (διακονίας, another form of διακονία) to the saints,[27] Paul began this portion of his letter to the Corinthians.  And, the service (διακονία) of this ministry (λειτουργίας, a form of λειτουργία,[28] literally “a public office which a citizen undertakes to administer at his own expense”) is not only providing for the needs of the saints but is also overflowing with many thanks to God.[29]  Three times (in 2 Corinthians 9:1, 12, 13 NET) he described the gift of contributing as a ministry not unlike the ministry (διακονίαν, another form of διακονία) of reconciliation.[30]  In other words, it should be taken seriously.

I know your eagerness to help (προθυμίαν, a form of προθυμία),[31] he wrote again about that inner compulsion from God.  Paul had boasted about them to the Macedonians, and your zeal to participate (ζῆλος)[32] has stirred up most of them.[33]  But he was concerned if some from Macedonia accompanied him to Corinth whether the boast would prove to be true.  Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution (εὐλογίαν, a form of εὐλογία)[34] you had promised, so this may be ready as a generous gift (εὐλογίαν, a form of εὐλογία) and not as something you feel forced to do (πλεονεξίαν, a form of πλεονεξία).[35]

The Greek word εὐλογίαν was translated generous contribution and generous gift.  Paul was surely talking about the money the Corinthians were gathering, or wanted to gather, to contribute to others.   But he used a word that meant praise, commendation or adoration.  It is the root of our word eulogy.  He said this because his eye was fixed on the thanksgiving to God (v. 11) resulting from their promised gift, which was overflowing with many thanks to God (v. 12), and through which they will glorify God because of your obedience to your confession in the gospel of Christ (v. 13).  Even with that in view, especially with that in view, he desired that their giving flowed out from God’s gift of contributing rather than a sense of greediness (πλεονεξίαν, a form of πλεονεξία), not the greediness of others nor their own.

My point is this, Paul continued, The person who sows sparingly will also reap sparingly, and the person who sows generously (εὐλογίαις, another form of εὐλογία) will also reap generously (εὐλογίαις, another form of εὐλογία).[36]  In other words, one who sows with a view toward the praise, commendation or adoration of God will reap the same from God.  Each one of you should give just as he has decided in his heart [as compelled by the gift of contributing], not reluctantly (λύπης, a form of λύπη)[37] or under compulsion (ἀνάγκης, a form of ἀναγκή),[38] because God loves a cheerful giver.  And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.[39]

So giving out of that inner compulsion from the Holy Spirit, the gift of contributing, is good.  But giving out of the compulsion of “1) necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument 2) calamity, distress, straits” with “sorrow, pain, grief, or annoyance” was not what Paul was seeking from the Corinthians.  The latter would be merely money.  Perhaps it would provide for some of the needs of the saints, but it would never be the obedience to your confession in the gospel of Christ and the generosity (ἁπλότητι, a form of ἁπλότης) of your sharing with them and with everyone that would glorify God.  So, I now think sincerity would have been a better translation here as well.  For it is that sincerity of giving out of God’s gift of contributing that secures the promise (2 Corinthians 9:10 NET):

Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.

[2] Romans 12:6 (NET)

[3] Romans 12:8 (NET)

[4] Luke 3:1 (NET)

[5] Luke 3:2, 3 (NET)

[6] Luke 3:7 (NET)

[7] NET note 10: “Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.”

[8] NET note 11: “The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.”

[9] Matthew 3:7 (NET)

[10] Romans 10:2-4 (NET)

[11] Luke 3:10, 11 (NET)

[13] Ephesians 4:28 (NET)

[15] 2 Corinthians 5:18-20 (NET)

[16] Matthew 6:31-33 (NET)

[17] Matthew 5:42 (NET) Table

[19] 1 Thessalonians 2:7b, 8 (NET)

[20] 1 Corinthians 9:16a (NET)

[21] Romans 1:11 (NET)

[23] Romans 1:12 (NET)

[25] 2 Corinthians 9:13 (NET)

[26] Romans 12:8 (NET)

[27] 2 Corinthians 9:1 (NET)

[29] 2 Corinthians 9:12 (NET)

[30] 2 Corinthians 5:18 (NET)

[31] 2 Corinthians 9:2a (NET)

[33] 2 Corinthians 9:2b (NET)

[35] 2 Corinthians 9:5 (NET)

[36] 2 Corinthians 9:6 (NET)

[39] 2 Corinthians 9:7, 8 (NET)

Romans, Part 46

Posted on by

If it is service (διακονίαν, a form of διακονία),[1] Paul wrote, to continue considering the different gifts (χαρίσματα, a form of χάρισμα)[2] that comprise the diversity of oneness,, he must serve (διακονίᾳ).[3]  Paul wrote to the Corinthians about different gifts (χαρισμάτων, another form of χάρισμα) and different ministries (διακονιῶν, another form of διακονία): the message of wisdom…the message of knowledge…faith…gifts (χαρίσματα) of healing…performance of miracles…prophecy…discernment of spirits…different kinds of tongues, and…the interpretation of tongues.[4]  Yet in the previous chapter of Romans Paul wrote, Seeing that I am an apostle (ἀπόστολος)[5] to the Gentiles, I magnify my ministry (διακονίαν, a form of διακονία)…[6]  As I consider this and the historical fact that most of the different ministries (διακονιῶν, another form of διακονία) listed in 1 Corinthians above were associated with Jesus’ apostles, I assume that the ministry (διακονίαν, a form of διακονία) of an apostle was the service (διακονίαν, a form of διακονία) Paul had primarily in mind in Romans 12.

Still, the service (διακονίαν, a form of διακονία) most associated with the apostles is the ministry (διακονία) of reconciliation: God…reconciled us to himself through Christ, and…has given us the ministry (διακονία) of reconciliation.[7]  And the ministry (διακονία) of reconciliation is nothing less than the ministry (διακονία) of the Spirit, the ministry (διακονία) that produces righteousness (2 Corinthians 3:7-9 NET).

But if the ministry (διακονία) that produced death – carved in letters on stone tablets – came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective), how much more glorious will the ministry (διακονία) of the Spirit be?  For if there was glory in the ministry (διακονίᾳ) that produced condemnation, how much more does the ministry (διακονία) that produces righteousness excel in glory!

It was [Jesus], Paul wrote the Ephesians, who gave some as apostles (ἀποστόλους, another form of ἀπόστολος)…[8]  And God has placed in the church first apostles[9] (ἀποστόλους, another form of ἀπόστολος), he wrote the Corinthians.  Not all are apostles (ἀπόστολοι, another form of ἀπόστολος), are they?[10] Paul asked rhetorically.

If [the gift] is teaching (διδάσκων, a form of διδάσκω),[11] Paul continued in Romans, he must teach (διδασκαλίᾳ).[12]  In Corinth the Lord said to Paul by a vision in the night, “Do not be afraid,but speak and do not be silent, because I am with you, and no one will assault you to harm you, because I have many people in this city” [Table].  So he stayed there a year and six months, teaching (διδάσκων, a form of διδάσκω) the word of God among them.[13]  Paul[14] lived[15] [in Rome] two whole years in his own rented quarters and welcomed all who came to him, proclaiming the kingdom of God and teaching (διδάσκων, a form of διδάσκω) about the Lord Jesus Christ with complete boldness and without restriction.[16]

I was appointed, Paul wrote Timothy, a preacher and apostle (ἀπόστολος) and teacher (διδάσκαλος)[17] of the fact that our Savior Christ Jesus…has broken the power of death and brought life and immortality to light through the gospel.[18]  Apparently Timothy was also appointed as a teacher.  Until I come, Paul wrote to him, give attention to the public reading of scripture, to exhortation, to teaching (διδασκαλίᾳ).[19]  And he continued (1 Timothy 4:14-16 NET):

Do not neglect the spiritual gift (χαρίσματος, another form of χάρισμα) you have, given to you and confirmed by prophetic words (προφητείας, another form of προφητεία) when the elders laid hands on you.  Take pains with these things; be absorbed in them, so that everyone will see your progress.  Be conscientious about how you live and what you teach (διδασκαλίᾳ).  Persevere in this, because by doing so you will save both yourself and those who listen to you.

It was [Jesus], Paul wrote the Ephesians, who gave some…as pastors and teachers (διδασκάλους, another form of διδάσκαλος), to equip the saints for the work of ministry (διακονίας, another form of διακονία), that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.[20]  And God has placed in the church…third teachers[21] (διδασκάλους, another form of διδάσκαλος), he wrote the Corinthians.  Not all are teachers (διδάσκαλοι, another form of διδάσκαλος), are they? He asked rhetorically.  He also gave Timothy the following prophetic warning (2 Timothy 4:3 NET):

 For there will be a time when people will not tolerate sound (ὑγιαινούσης, a form of ὑγιαίνω) teaching (διδασκαλίας, another form of διδασκαλία).  Instead, following their own desires, they will accumulate teachers (διδασκάλους, another form of διδάσκαλος) for themselves, because they have an insatiable curiosity to hear new things.

In other words, the teachers most honored by people and the teachers spiritually gifted to equip the saints for the work of ministry, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature, may not be one and the same.  But the next gift to consider may provide a method for distinguishing between the two.

If [the gift] is exhortation (παρακαλῶν, a form of παρακαλέω), Paul continued in Romans, he must exhort (παρακλήσει, a form of παράκλησις)…[23]  Blessed is the God and Father of our Lord Jesus Christ, Paul began his second letter to the Corinthians, the Father of mercies and God of all comfort (παρακλήσεως, another form of παράκλησις), who comforts (παρακαλῶν, a form of παρακαλέω) us in all our troubles so that we may be able to comfort (παρακαλεῖν, another form of παρακαλέω) those experiencing any trouble with the comfort (παρακλήσεως, another form of παράκλησις) with which we ourselves are comforted (παρακαλούμεθα, another form of παρακαλέω) by God.[24]

Paul wrote again about receiving God’s exhortation through the message brought by Titus:  But God, who encourages (παρακαλῶν, a form of παρακαλέω) the downhearted, encouraged (παρεκάλεσεν, another form of παρακαλέω) us by the arrival of Titus.  We were encouraged not only by his arrival, but also by the encouragement (παρακλήσει, a form of παράκλησις) you gave (παρεκλήθη, another form of παρακαλέω) him, as he reported to us your longing, your mourning, your deep concern for me, so that I rejoiced more than ever.[25]

The Corinthians’ longing, mourning and deep concern for Paul also exhorted him: I have great confidence in you; I take great pride on your behalf.  I am filled with encouragement (παρακλήσει, a form of παράκλησις); I am overflowing with joy in the midst of all our suffering.[26]  Therefore we have been encouraged (παρακεκλήμεθα, another form of παρακαλέω).  And in addition to our own encouragement (παρακλήσει, a form of παράκλησις), we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit.[27]  And Paul told Timothy not only to teach but to comfort and encourage his people in a similar manner: Until I come, give attention to the public reading of scripture, to exhortation (παρακλήσει, a form of παράκλησις), to teaching (διδασκαλία).[28]

A teacher’s exhortation reveals that teacher’s knowledge and faith.  It may even be another valid way to test the spirits to determine if they are from God.[29]  Surely the Spirit from God knows the depth (βάθος)[30] of the riches and wisdom and knowledge of God,[31] that from him and through him and to him are all things.[32]  For the Spirit searches all things, even the deep (βάθη, another form of βάθος) things of God.[33]  Every spirit that confesses Jesus as the Christ who has come in the flesh is from God,[34] John wrote.  Does a given teacher comfort me with the knowledge of the love that God has in us, or encourage me to believe the love that God has in us[35] in Jesus, the Christ who has come in the flesh, the Son of God, through his Holy Spirit?  Or does that teacher rob me of such comfort, and encourage me to know or to believe or to do something else instead?

Romans, Part 47

Back to Saving Demon, Part 2

Back to Fear – Exodus, Part 7

Back to Fear – Exodus, Part 8

Back to Romans, Part 87

[3] Romans 12:7a (NET)

[4] 1 Corinthians 12:4, 5, 8-10 (NET)

[6] Romans 11:13b (NET)

[7] 2 Corinthians 5:18 (NET)

[8] Ephesians 4:11a (NET)

[9] 1 Corinthians 12:28a (NET)

[10] 1 Corinthians 12:29a (NET)

[12] Romans 12:7b (NET)

[13] Acts 18:9-11 (NET)

[14] The Stephanus Textus Receptus and Byzantine Majority Text had ο παυλος (Paul) here.  The NET parallel Greek text and NA28 did not.

[16] Acts 28:30, 31 (NET) Table

[17] 2 Timothy 1:11 (NET)

[18] 2 Timothy 1:10 (NET)

[19] 1 Timothy 4:13 (NET)

[20] Ephesians 4:11-13 (NET)

[21] 1 Corinthians 12:28 (NET)

[23] Romans 12:8 (NET)

[24] 2 Corinthians 1:3, 4 (NET)

[25] 2 Corinthians 7:6, 7 (NET)

[26] 2 Corinthians 7:4 (NET)

[27] 2 Corinthians 7:13 (NET)

[28] 1 Timothy 4:13 (NET)

[29] 1 John 4:1 (NET)

[31] Romans 11:33a (NET)

[32] Romans 11:36a (NET)

[33] 1 Corinthians 2:10b (NET)

[34] 1 John 4:2 (NET)

Romans, Part 45

Posted on by

For by the grace (χάριτος, a form of χάρις)[1] given to me, Paul continued describing the will of God – what is good and well-pleasing and perfect,[2] I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith.[3]  To offset my own tendency to think that sober discernment is necessary because God has distributed a niggardly measure of faith (μέτρον[4] πίστεως[5]) to me, I want to look at two other occurrences of χάριτος.  The first described the words Jesus read from the scroll of Isaiah in the synagogue in Nazareth (Luke 4:18, 19 NET):

The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.  He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.

After Jesus returned the scroll to the attendant and sat down, he added, Today this scripture has been fulfilled even as you heard it being read.[6]  Luke wrote, All were speaking well of him, and were amazed at the gracious (χάριτος, a form of χάρις) words coming out of his mouth.[7]  So proclaiming 1) good news to the poor, 2) release to the captives, 3) the regaining of sight to the blind, 4) setting free those who are oppressed, and 5) the year of the Lord’s favor were called gracious (χάριτος) words.[8]  There was nothing niggardly about it.

For if, by the transgression of the one man, Paul wrote the first time he used χάριτος in his letter to the Romans, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift of righteousness reign in life through the one, Jesus Christ![9]  Sober discernment entails all of these facts without implying a niggardly measure of faith, but the realization that any of the recipients of this χάριτος is one person among many.  For just as in (ἐν)[10] one (ἑνὶ, a form of εἷς)[11] body we have many members, Paul continued, and not all the members serve the same function, so we who are many are one (ἓν, another form of εἷς) body in (ἐν) Christ, and individually we are members who belong to one (εἷς) another.[12]

I think sober discernment was equivalent for Paul to walking worthily of the calling with which [we] have been called, as he wrote the Ephesians, with all humility and gentleness, with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace.[13]  For here, too, a description of oneness followed (Ephesians 4:4-7 NET).

There is one (῞Εν) body and one (ἓν) Spirit, just as you too were called to (ἐν) the one (μιᾷ, yet another form of εἷς) hope of your calling, one (εἷς) Lord, one (μία)[14] faith, one (ἓν) baptism, one (εἷς) God and Father of all, who is over all and through all and in (ἐν) all.  But to each one (Ἑνὶ, still another form of εἷς) of us grace (χάρις) was given according to the measure (μέτρον) of the gift of Christ.

And we have different gifts (χαρίσματα, a form of χάρισμα)[15] according to the grace given to us, Paul continued to describe the diversity of this oneness in Romans, a theme he revisited often:

The Diversity of Oneness
And we have different gifts (χαρίσματα) according to the grace given to us. If the gift is prophecy (προφητείαν, a form of προφητεία),[16] that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Romans 12:6-8 (NET)

 It was he who gave some as apostles, some as prophets (προφήτας, a form of προφήτης),[17] some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.

Ephesians 4:11-13 (NET)

 Now there are different gifts (χαρισμάτων, another form of χάρισμα), but the same Spirit.  And there are different ministries, but the same Lord.  And there are different results, but the same God who produces all of them in everyone.  To each person the manifestation of the Spirit is given for the benefit of all.  For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts (χαρίσματα) of healing by the one Spirit, to another performance of miracles, to another prophecy (προφητεία), and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.  It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

1 Corinthians 12:4-11 (NET)

I want to consider these different[18] gifts (χαρίσματα) individually.   If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.[19]  I am assuming that in proportion (ἀναλογίαν, a form of ἀναλογία)[20] to his faith relates back to that measure (μέτρον) of faith God has distributed to each.  In the law the Lord said to Moses (Deuteronomy 18:18-20 NET):

I will raise up a prophet like you for them from among their fellow Israelites.  I will put my words in his mouth and he will speak to them whatever I command.  I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name.  But if any prophet presumes to speak anything in my name that I have not authorized him to speak, or speaks in the name of other gods, that prophet must die.

Now if you say to yourselves, the Lord continued, “How can we tell that a message is not from the Lord (yehôvâh)?”[21] – whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear (gûr)[22] him.[23]  But a fulfilled prediction alone was not sufficient to declare one a prophet of yehôvâh (Deuteronomy 13:1-5 NET):

Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder, and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”  You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.  You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.  As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go.  In this way you must purge out evil from within.

The prophet Jeremiah said to Hananiah (apparently a false prophet), From earliest times, the prophets who preceded you and me invariably prophesied war, disaster, and plagues against many countries and great kingdoms.  So if a prophet prophesied peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.[24]  In this light I can begin to appreciate the proportion of Jesus’ faith when He read those gracious words—The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor—and added, Today this scripture has been fulfilled even as you heard it being read.

And so Paul wrote, If the gift is prophecy (προφητείαν), that individual must use it in proportion to his faith.  And if I have prophecy (προφητείαν), he wrote the Corinthians, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.[25]  I can’t tell if this was a hypothetical consideration to highlight the preeminence of love, or an actual concern.  It is difficult to imagine an individual who received so many of the different gifts[26] (Διαιρέσεις δὲ χαρισμάτων) of the Spirit, not shared by all (For one person is given through the Spirit the message of wisdom[27]…to another prophecy [προφητεία][28]…), and yet did not have the love that is given by the same Spirit to all believers.  If such a monstrosity is actually possible it would seem to be someone with a religious mind believing something other than the word of the Lord to quench the love that is the fruit of the Holy Spirit.

Love never ends, Paul continued to contrast love and prophecy in Corinthians.  But if there are prophecies (προφητεῖαι, another form of προφητεία), they will be set aside[29]…when what is perfect comes…[30]  Pursue love, he wrote, and be eager for the spiritual gifts (πνευματικά, a form of πνευματικός),[31] especially that you may prophesy (προφητεύητε, a form of προφητεύω).[32]  Then he contrasted prophesying to one speaking in a tongue.

Tongues

Prophecy
For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.

1 Corinthians 14:2 (NET)

 But the one who prophesies (προφητεύων, another form of προφητεύω) speaks to people for their strengthening, encouragement, and consolation.

1 Corinthians 14:3 (NET)
The one who speaks in a tongue builds himself up…

1 Corinthians 14:4a (NET)

 …but the one who prophesies (προφητεύων, another form of προφητεύω) builds up the church.

1 Corinthians 14:4b (NET)
I wish you all spoke in tongues…

1 Corinthians 14:5a (NET)

 …but even more that you would prophesy (προφητεύητε, a form of προφητεύω).

1 Corinthians 14:5b (NET)
…unless he interprets so that the church may be strengthened.

1 Corinthians 14:5d (NET)

 The one who prophesies (προφητεύων, another form of προφητεύω) is greater than the one who speaks in tongues…

1 Corinthians 14:5c (NET)

Since you are eager for manifestations of the Spirit, Paul concluded, seek to abound in order to strengthen the church.  So then, one who speaks in a tongue should pray that he may interpret.[33]  And, I thank God that I speak in tongues more than all of you, but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.[34]  Then he quoted the Old Testament prophecy concerning tongues: By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me…[35]  So then, tongues, he concluded, are a sign…for unbelievers.  Prophecy (προφητεία), however, is…for believers.[36]

So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds?[37]  In other words, the Old Testament prophecy holds true: unbelievers hearing strange tongues will not listen to the Lord.  Rather, they say, you have lost your minds.  But if all prophesy (προφητεύωσιν, another form of προφητεύω), and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all.  The secrets of his heart are disclosed…[38]  So prophecy is for believers, their rightful occupation that brings an unbeliever or uninformed person to faith and repentance, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”[39]

Still, It was [Jesus] who gave…some [not all] as prophets (προφήτας, another form of προφήτης) …to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature.[40]  And God has placed in the church…second prophets (προφήτας, another form of προφήτης)…Not all are prophets (προφῆται, another form of προφήτης), are they?[41]  No, because we have different gifts (χαρίσματα, a form of χάρισμα) according to the grace given to us.[42]  For just as in one body we have many members, and not all the members serve the same function, so we who are many are one body in Christ, and individually we are members who belong to one another.[43]

 

Addendum (7/18/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

My thoughts on Luke 4:18, 19 are too long to append to this essay.  This addendum is found as Study: Luke 4:18-19.

Romans, Part 46

Back to Fear – Exodus, Part 6

Back to Son of God – 1 John, Part 3

Back to Saving Demons, Part 2

Back to Romans, Part 49

[2] Romans 12:2b (NET)

[3] Romans 12:3 (NET)

[6] Luke 4:21 (NET)

[7] Luke 4:22a (NET)

[8] Luke 4:22 (NET)

[9] Romans 5:17 (NET)

[12] Romans 12:4, 5 (NET)

[13] Ephesians 4:1-3 (NET)

[18] κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα (literally, “according to the grace given to us differently”) Romans 12:6 (NET)

[19] Romans 12:6b (NET)

[22] Septuagint: ἀφέξεσθε receive in full or abstain http://lexicon.katabiblon.com/?search=ἀφέξεσθε

[23] Deuteronomy 18:21, 22 (NET)

[24] Jeremiah 28:8, 9 (NET)

[25] 1 Corinthians 13:2 (NET)

[26] 1 Corinthians 12:4 (NET)

[27] 1 Corinthians 12:8 (NET)

[28] 1 Corinthians 12:10 (NET)

[29] 1 Corinthians 13:8 (NET)

[30] 1 Corinthians 13:10 (NET)

[32] 1 Corinthians 14:1 (NET)

[33] 1 Corinthians 14:12b, 13 (NET)

[34] 1 Corinthians 14:18, 19 (NET)

[35] 1 Corinthians 14:21 (NET)

[36] 1 Corinthians 14:22 (NET)

[37] 1 Corinthians 14:23 (NET)

[38] 1 Corinthians 14:24, 25a (NET)

[39] 1 Corinthians 14:25b (NET)

[40] Ephesians 4:11-13 (NET)

[41] 1 Corinthians 12:28, 29 (NET)

[42] Romans 12:6a (NET)

[43] Romans 12:4, 5 (NET)