Tag Archives: 2 Corinthians 8:7

Romans, Part 53

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So, how can I view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord[1]—as a definition of love (ἀγάπη) rather than as rules?  Again, I’ve constructed the following table to help.

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

love (ἀγάπη)
Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory.  Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.  And hope does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.[2] Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor. Therefore love (ἀγάπη) is the fulfillment of the law.[3] Knowledge puffs up, but love (ἀγάπη) builds up.[4]
Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

 …not self-serving (οὐ ζητεῖ τὰ ἑαυτῆς; literally, “not seek itself”)…

1 Corinthians 13:5 (NET)
If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for (ζητεῖ, a form of ζητέω) the one that went astray?[5]  But above all pursue (ζητεῖτε, another form of ζητέω) his kingdom and righteousness, and all these things will be given to you as well.[6]
This Love Without Hypocrisy…

Romans 12:9-21 (NET)

 Do not lag in zeal (σπουδῇ, a form of σπουδή), be enthusiastic (ζέοντες, a form of ζέω) in spirit…

Romans 12:11a (NET)

 …serve (δουλεύοντες, a form of δουλεύω) the Lord.

Romans 12:11b (NET)
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.[7] Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus.  He was an eloquent speaker, well-versed in the scriptures.  He had been instructed in the way of the Lord, and with great enthusiasm (ζέων, another form of ζέω) he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John.[8] Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, not like those who do their work only when someone is watching – as people-pleasers – but as slaves of Christ doing the will of God from the heart.  Obey with enthusiasm (εὐνοίας, a form of εὔνοια), as though serving (δουλεύοντες) the Lord and not people, because you know that each person, whether slave or free, if he does something good (ἀγαθόν, a form of ἀγαθός), this will be rewarded by the Lord.[9]

In the previous essay it seemed to make intuitive sense to place cling to what is good[10]under that aspect of the fruit of the Spirit translated goodness.  Here it may seem like begging the question[11] to simply place—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—under love.  In one sense love (ἀγάπη) is the master key that can stand for all aspects of the fruit of the Spirit.  I think John used ἀγάπη that way often, but I want to follow Paul’s thinking here.

Therefore, since we have been declared righteous by faith (πίστεως, a form of πίστις), he wrote.  By our own faith?  I think not, for πίστις[12] is an aspect of the fruit of the Spirit.  Since we have been declared righteous by faith we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ.[13]  Again, peace (εἰρήνη) is an aspect of the fruit of his Spirit.  Through our Lord Jesus Christ we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand.  And by grace, though Paul may mean more, I think he cannot mean less than the credited righteousness of God, this very fruit of God’s Holy Spirit.  And we rejoice in the hope of our glory!  But that’s not what Paul wrote.  And we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope of God’s glory.[14]

Though the NET translators chose rejoice for καυχώμεθα here and in the next verse, boast is a more obvious meaning.  I say again, let no one think that I am a fool.  But if you do, then at least accept me as a fool, so that I too may boast (καυχήσωμαι, another form of καυχάομαι) a little.  What I am saying with this boastful (καυχήσεως, a form of καύχησις) confidence I do not say the way the Lord would.  Instead it is, as it were, foolishness.  Since many are boasting (καυχῶνται, another form of καυχάομαι) according to human standards, I too will boast (καυχήσομαι, another form of καυχάομαι).[15]  By the way, according to human standards is κατὰ σάρκα in Greek, according to the flesh (NKJV).

It gives me the sense that Paul meant we boast in the hope of God’s glory.  We boast in the hope that God will be glorified by the lives we live in the flesh (not according to the flesh), crucified with Christ (it is no longer I who live, but Christ lives in me),[16] living by the Spirit,[17] not by the works of the flesh.[18]  Translated that way we might be less likely to gloss over it and boast in the hope of our own glory.  Not only this, Paul continued, but we also rejoice (καυχώμεθα, a form of καυχάομαι; or, boast) in sufferings.[19]  So where does Paul get off writing this wacko stuff?

If I must boast (καυχᾶσθαι, another form of καυχάομαι), I will boast (καυχήσομαι, another form of καυχάομαι) about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).[20]  There was method to Paul’s madness.  For the Lord said to him, “My grace is enough for you, for my power is made perfect in weakness (ἀσθενείᾳ).” So then, Paul concluded, I will boast (καυχήσομαι) most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me.[21]  And in Romans we find a similar method to his madness: we also rejoice (or, boast) in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.[22]  And here I get a beautiful glimmer of an understanding why the NET translators chose rejoice over boast.

We don’t rejoice or boast in our own suffering because of a rational understanding: knowing that suffering produces endurance, and endurance, character, and character, hope.  We can only rejoice or boast in our own suffering because we are filled with the joy (χαρὰ) of God, another aspect of the fruit of his Spirit.  And rejoice hearkens back to that fact better than boast ever could.  I am confident they chose rejoice for this reason because of a note on the next verse.

And hope does not disappoint, Paul concluded, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.[23]  The note in the NET reads: “The phrase ἡ ἀγάπη τοῦ θεοῦ (…‘the love of God’) could be interpreted as either an objective genitive (‘our love for God’), subjective genitive (‘God’s love for us’), or both (M. Zerwick’s ‘general’ genitive [Biblical Greek,§§36-39]; D. B. Wallace’s ‘plenary’ genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: ‘The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us’ (ExSyn 121).”

Here is one place I can say with confidence the NET translators really got what Paul was saying.  This love (ἀγάπη), which has been poured out in our hearts through the Holy Spirit who was given to us, does no wrong (κακὸν) to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.[24]  Pouring this love out in our hearts through the Holy Spirit who was given to us is what Jesus meant when He said: Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω, the verb from which the noun πλήρωμα is derived) them.[25]

I want to spend some time with κακὸν (a form of κακός) since this ἀγάπη does (or, works) no wrong (or, harm) to a neighbor.  The first time κακὸν occurs in the New Testament was from the mouth of the Roman governor.  Pilate said to them, “Then what should I do with Jesus who is called the Christ?”  They all said, “Crucify him!”  He asked, “Why? What wrong (κακὸν) has he done?” But they shouted more insistently, “Crucify him!”[26]  Though Pilate found no κακὸν in Him under Roman law the chief priests and elders of Israel had accused Him of many things: “Don’t you hear how many charges they are bringing against you?”[27] Pilate asked.  When Jesus was accused by the chief priests and the elders, he did not respond.[28]

Now, with 20-20 hindsight I can see Jesus consciously fulfilling Scripture: He was treated harshly and afflicted, but he did not even open his mouth.  Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.[29]  At the time in the moment, however, He appeared obstinate, belligerent and disdainful of authority.  Consider his teaching (Matthew 23:1-12 NET).

Jesus said to the crowds and to his disciples, “The experts in the law and the Pharisees sit on Moses’ seat.  Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach.  They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.  They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’  But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.  And call no one your ‘father’ on earth, for you have one Father, who is in heaven.  Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.  The greatest among you will be your servant.  And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Even here there is a very rough edge that is disdainful of human authority.  More to the point, perhaps, Jesus did nothing that would inhibit his progress toward the cross.  My commandment (ἐντολὴ, a form of ἐντολή) is this, He also said, to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, another form of ἀγαπάω) you.  No one has greater love (ἀγάπην, a form of ἀγάπη) than this – that one lays down his life for his friends.  You are my friends if you do what I command (ἐντέλλομαι) you.[30]  Hanging on the cross, after thirty plus years of human experience, eating it, drinking it, pissing and shitting it, Jesus prayed what I consider the real prayer of salvation: Father, forgive them, for they don’t know what they are doing.[31]

My point here, I suppose, is that the love that does (or, works) no wrong (or, harm) to a neighbor may not always appear to all the people all the time to be doing or working no wrong or harm to a neighbor.  By his own admission Jesus’ death on a cross was not his will but his Father’s.[32]  Like most human beings Jesus wanted to live; whoever is among the living has hope; a live dog is better than a dead lion.[33]  Perhaps I’ve overstated the case.  Jesus was not suicidal as He hung on the cross.

I want to follow this just a bit farther (Luke 16:25 NET).

Abraham said, ‘Child, remember that in your lifetime you received your good things (ἀγαθά, another form of ἀγαθός) and Lazarus likewise bad things (κακά, another form of κακός), but now he is comforted here and you are in anguish.’

When I considered this in the light of the gospel I gleaned from my religion,[34] Abraham’s words seemed like karmic nonsense.  But in the light of the knowledge of God I’m compelled to reconsider.  God is love (ἀγάπη).[35]  Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor.[36]  (And this is οὐκ the absolute negation, modifying ἐργάζεται [a form of ἐργάζομαι] apparently not κακὸν.)  So while I might be intellectually stimulated to wonder what role God’s love played in Lazarus’ life, the Holy Spirit reminds me that Knowledge puffs up, but love (ἀγάπη) builds up.[37]  All in all it is simpler then to assume that God’s love was revealed after Lazarus’ death.  This is in accord with Jesus’ knowledge of God: he is not God of the dead, but of the living, for all live before him.[38]  And it is prudent to accept that I do not dictate when God reveals his love to anyone (or, in anyone for that matter).

I’ll continue looking into—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—as a definition of love rather than as rules in the next essay.

[1] Romans 12:11 (NET) Table

[2] Romans 5:1-5 (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 8:1b (NET)

[5] Matthew 18:12b (NET)

[6] Matthew 6:33 (NET)

[7] 2 Corinthians 8:7 (NET)

[8] Acts 18:24, 25 (NET) Table

[9] Ephesians 6:5-8 (NET)

[10] Romans 12:9b (NET)

[11] Fallacy: Begging the Question

[12] Galatians 5:22 (NET) translated faithfulness

[13] Romans 5:1 (NET)

[14] Romans 5:2 (NET)

[15] 2 Corinthians 11:16-18 (NET)

[16] Galatians 2:20 (NET)

[17] Galatians 5:16 (NET)

[18] Galatians 5:19 (NET)

[19] Romans 5:3a (NET)

[20] 2 Corinthians 11:30 (NET)

[21] 2 Corinthians 12:9 (NET)

[22] Romans 5:3, 4 (NET)

[23] Romans 5:5 (NET)

[24] Romans 13:10 (NET)

[25] Matthew 5:17 (NET)

[26] Matthew 27:22, 23 (NET)

[27] Matthew 27:13 (NET)

[28] Matthew 27:12 (NET)

[29] Isaiah 53:7 (NET)

[30] John 15:12-14 (NET)

[31] Luke 23:34a (NET) Table

[32] Luke 22:42 (NET)

[33] Ecclesiastes 9:4 (NET)

[34] “Believe in the Lord Jesus Christ before you die or burn in hell for all eternity.”

[35] 1 John 4:8, 16 (NET) Table

[36] Romans 13:10a (NET)

[37] 1 Corinthians 8:1b (NET)

[38] Luke 20:38 (NET)

Romans, Part 50

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Love must be without hypocrisy,[1] Paul continued.  Actually, he wrote, Ἡ ἀγάπη ἀνυπόκριτος.  Paul wrote a lot about ἀγάπη.[2]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment of the law.[3]  What do you want? He asked the Corinthians.  Shall I come to you with a rod of discipline or with love (ἀγάπῃ) and a spirit of gentleness?[4] He not only contrasted ἀγάπῃ to a rod of discipline but to knowledge: Knowledge puffs up (φυσιοῖ, a form of φυσιόω),[5] but love (ἀγάπη) builds up.[6]

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love does not brag, it is not puffed up (φυσιοῦται, a form of φυσιόω).  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω)[7] all things.[8]  Love (ἀγάπη) never ends.[9]  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).[10]  Everything you do should be done in love (ἀγάπῃ).[11]

For the love (ἀγάπη) of Christ controls us, he continued to believers in Corinth, since we have concluded this, that Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[12]  One of the ways Paul and his associates commended themselves was by genuine love (2 Corinthians 6:3-10 NET):

We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.  But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, in beatings, in imprisonments, in riots, in troubles, in sleepless nights, in hunger, by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine (ἀνυποκρίτῳ, a form of ἀνυπόκριτος)[13] love (ἀγάπῃ), by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left, through glory and dishonor, through slander and praise; regarded as impostors, and yet true; as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged and yet not executed; as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.

God’s love (ἀγάπη τοῦ θεοῦ) was part of Paul’s benediction to the Corinthians: The grace of the Lord Jesus Christ and the love of God (καὶ ἡ ἀγάπη τοῦ θεοῦ; literally, “and this love of God’s”) and the fellowship of the Holy Spirit be with you all.[14]  God’s love comes to me as the fruit of his Spirit: the fruit (καρπὸς)[15] of the Spirit is love (ἀγάπη), joy (χαρὰ),[16] peace (εἰρήνη),[17] patience (μακροθυμία),[18] kindness, goodness, faithfulness (πίστις),[19] gentleness (πραΰτης),[20] and self-control.  Against such things there is no law.[21]  Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.  For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love (ἀγάπῃ).[22]

Paul prayed for the Ephesians that according to the wealth of his glory [the Father] may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith (πίστεως, a form of πίστις), so that, because you have been rooted and grounded in love (ἀγάπῃ), you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love (ἀγάπην, a form of ἀγάπη) of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.[23]  I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, with all humility and gentleness (πραΰτητος, a form of πραΰτης), with patience (μακροθυμίας, a form of μακροθυμία), bearing with one another in love (ἀγάπῃ), making every effort to keep the unity of the Spirit in the bond of peace (εἰρήνης, a form of εἰρήνη).[24]

So we are no longer to be children, Paul concluded for the Ephesians, 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.  But practicing the truth in love (ἀγάπῃ), we will in all things grow up into Christ, who is the head.  From him the whole body grows, fitted and held together through every supporting ligament.  As each one does its part, the body grows in love (ἀγάπῃ).[25]  Therefore, be imitators of God as dearly loved (ἀγαπητὰ, a form of ἀγαπητός)[26] children and live in love (ἀγάπῃ), just as Christ also loved (ἠγάπησεν, a form of ἀγαπάω) us and gave himself for us, a sacrificial and fragrant offering to God.[27]  Peace (Εἰρήνη) to the brothers and sisters, and love (ἀγάπη) with faith (πίστεως, a form of πίστις), from God the Father and the Lord Jesus Christ.[28]

And I pray this, Paul wrote the Philippians, that your love (ἀγάπη) may abound even more and more in knowledge and every kind of insight so that you can decide what is best, and thus be sincere and blameless for the day of Christ, filled with the fruit (καρπὸν, a form of καρπός) of righteousness [love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] that comes through Jesus Christ to the glory and praise of God.[29]  My goal, he wrote the Colossians, is that their hearts, having been knit together in love (ἀγάπῃ), may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.[30]

To the church at Thessalonica Paul wrote: And may the Lord cause you to increase and abound in love (ἀγάπῃ) for one another and for all, just as we do for you, so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[31]  We ought to thank God always for you, brothers and sisters, and rightly so, because your faith (πίστις) flourishes more and more and the love (ἀγάπη) of each one of you all for one another is ever greater.  As a result we ourselves boast about you in the churches of God for your perseverance and faith (πίστεως, a form of πίστις) in all the persecutions and afflictions you are enduring.[32]

But the aim of our instruction, Paul wrote Timothy, is love (ἀγάπη) that comes from a pure heart, a good conscience, and a sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις).[33]  I recall your sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις) that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you.[34]  This sincere faith (πίστεως ἀνυποκρίτου, ἀνυποκρίτου πίστεως), as opposed to a hypocritical faith, comes from God in Christ through the fruit of the Holy Spirit, not from myself.  This love without hypocrisy (Ἡ ἀγάπη ἀνυπόκριτος) shares the same origin, the same path and delivery method.

Let no one look down on you because you are young, Paul admonished Timothy, but set an example for the believers in your speech, conduct, love (ἀγάπῃ), faithfulness (πίστει, a form of πίστις), and purity.[35]  Hold to the standard of sound (ὑγιαινόντων, a form of ὑγιαίνω)[36] words that you heard from me and do so with the faith (πίστει, a form of πίστις) and love (ἀγάπῃ) that are in Christ Jesus.  Protect that good thing entrusted to you, through the Holy Spirit who lives within us.[37]

Jesus warned us what was coming: Then they will hand you over to be persecuted and will kill you.  You will be hated by all the nations because of my name.  Then many will be led into sin, and they will betray one another and hate one another.  And many false prophets will appear and deceive many, and because lawlessness will increase so much, the love (ἀγάπη) of many will grow cold.  But the person who endures (ὑπομείνας, a form of ὑπομένω) to the end will be saved.[38]  This love without hypocrisy bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω) all things.[39]

Just as the Father has loved (ἠγάπησεν, a form of ἀγαπάω)[40] me, Jesus said, I have also loved (ἠγάπησα, another form of ἀγαπάω) you; remain in my love (ἀγάπῃ).  If you obey my commandments (ἐντολάς, a form of ἐντολή),[41] you will remain in my love (ἀγάπῃ), just as I have obeyed my Father’s commandments (ἐντολάς, a form of ἐντολή) and remain in his love (ἀγάπῃ).  I have told you these things so that my joy (χαρὰ) may be in you, and your joy (χαρὰ) may be complete.  My commandment (ἐντολὴ) is this – to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, a form of ἀγαπάω) you.[42]

As I’ve written before it is axiomatic to me that the way Jesus loved us was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.[43]  He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.[44]

Writing to the Corinthians about giving, Paul mentioned something about ἀγάπῃ which troubled the NET translators: But as you excel in everything – in faith (πίστει, a form of πίστις), in speech, in knowledge, and in all eagerness and in the love (ἀγάπῃ) from us that is in you – make sure that you excel in this act of kindness too.[45]  The note in the NET reads:

“The reading ‘the love from us that is in you’ is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel ‘in the love from us that is in you’?  Most likely, because of this difficulty, several early scribes, as well as most later ones…altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ).  The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ is found, however, in excellent and early witnesses….As the harder reading it explains the rise of the other reading.  What, then, is the force of ‘in the love from us that is in you’?  Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.”

Now, I don’t think Paul was suddenly taking credit for the fruit of the Spirit—the love from us that is in you.  I believe he meant the love from God that he taught them. You, however, have followed my teaching, he wrote Timothy, my way of life, my purpose, my faith (πίστει, a form of πίστις), my patience (μακροθυμίᾳ), my love (ἀγάπῃ), my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra.[46]  It seems to me a more literal translation of the Greek here would have been: “You, however, have followed [this] teaching [of mine], [this] way of life, [this] purpose, [this] faith, [this] patience, [this] love, [this] endurance…”  And this love from Paul’s teaching was in them because they believed.

And that is the key for us, too.  Now without faith (πίστεως, a form of πίστις) it is impossible to please him, for the one who approaches God must believe that he exists…[47]  To come to know and to believe the love (ἀγάπην, a form of ἀγάπη) that God has in us[48] we must first believe that it is there for us.  It’s a little like learning to float.  I had to learn to trust the water, that it would bear me up.  And I had to reject the testimony of those who claimed otherwise.

[1] Romans 12:9a (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 4:21 (NET)

[6] 1 Corinthians 8:1b (NET)

[8] 1 Corinthians 13:4-7 (NET)

[9] 1 Corinthians 13:8a (NET)

[10] 1 Corinthians 13:13 (NET)

[11] 1 Corinthians 16:14 (NET)

[12] 2 Corinthians 5:14, 15 (NET)

[14] 2 Corinthians 13:13 (NET)

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

[22] Ephesians 1:3, 4 (NET)

[23] Ephesians 3:16-19 (NET)

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

[25] Ephesians 4:14-16 (NET)

[27] Ephesians 5:1, 2 (NET)

[28] Ephesians 6:23 (NET)

[29] Philippians 1:9-11 (NET)

[30] Colossians 2:2, 3 (NET)

[31] 1 Thessalonians 3:12, 13 (NET)

[32] 2 Thessalonians 1:3, 4 (NET)

[33] 1 Timothy 1:5 (NET)

[34] 2 Timothy 1:5 (NET)

[35] 1 Timothy 4:12 (NET)

[37] 2 Timothy 1:13, 14 (NET)

[38] Matthew 24:9-12 (NET)

[39] 1 Corinthians 13:7 (NET)

[42] John 15:9-12 (NET)

[43] John 1:32 (NET)

[44] John17:26 (NET)

[45] 2 Corinthians 8:7 (NET)

[46] 2 Timothy 3:10, 11a (NET)

[47] Hebrews 11:6 (NET)

[48] 1 John 4:16a (NET) Table

Romans, Part 48

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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)