In Luke 4:1-13, we have the section titled “The Temptation of Jesus by Satan”. This is a familiar passage that most Bible teachers (myself included!) have used to illustrate the importance of memorizing Scripture. Jesus is able to accurately quote Scriptures to successfully fight off Satan and his temptations. Interestingly, all three of the passages Jesus quotes are from the book of Deuteronomy.
I am sure Jesus could have zapped Satan with His finger, but that wouldn’t be an example that we could follow. Instead, Jesus uses the sword of the Spirit, the word of God, to do His fighting! (Ephesians 6:17). This is the Christian’s defensive weapon; we are to wield the word of God in such a way as to fight off Satan and keep ourselves from temptation and sin.
However, in Luke 4:9-12, Satan speaks to Jesus, quoting Psalm 91:11-12. Here we find that Satan has accurately quoted this Psalm, he doesn’t take it out of context, and he doesn’t try to make it say something it doesn’t mean. In Luke, Satan says these verses talk about the angels caring for Jesus and, if you turn to the Psalm and read it, you’ll find it talks about the angels caring for Jesus. In other words, Satan has picked up the sword of the Spirit and is using it as a weapon to tempt Jesus to sin!
Here is an important teaching to be on guard against people using Scripture. Even if they are accurately quoting the Bible, we still need to be fully engaged mentally and think through the message they are giving us. Bathe everything you intake with prayer! Sometimes it is easy to be gullible and think, “Hey, if that’s what the Bible says…” But here we’re shown to always be cautious. You’ve got to really know the Bible; a casual acquaintance is not going to cut it!
Monday, September 30, 2013
Sunday, September 22, 2013
Live in Peace with One Another
Let’s take a look at Paul’s statement, “Live in peace with one another.” (I Thessalonians 5:13b). In my Bible, this verse falls into a section titled, “Christian Conduct”. Here we find several quick “do this” and “don’t do that” sort of statements. To properly understand Paul’s meaning, I want to examine the word “peace”.
First, let me quickly dispel whatever wrong notions you may have of this particular word Paul has used. The Greek word translated here as “peace” is used only four times in the New Testament. This is not the peace of being reconciled with God in regards to our sin. This is not the inner peace and tranquility that comes from the Holy Spirit as a result of that reconciliation. This is not peace in the sense of the absence of civil wars or government armies marching into battle with each other.
The peace Paul speaks of here is peace with other individuals, not between governments. This peace means living in harmony and Paul’s statement is a warning against divisiveness, quarrelling and bickering. Furthermore, this is not a command to make peace with all men or at all cost. Paul here speaks of living in peace “with one another” – within the Body of believers, between those in Christ.
However, there are limits to seeking peace with our brothers and sisters in Christ. Paul’s next statement makes that quite clear – “We urge you, brethren, admonish the unruly” (I Thessalonians 5:14a). Biblical living in peace is not about tolerance of sinful behavior. In fact, all of I Corinthians 5 rebukes believers for boasting of their tolerance of rather than the disciplining and correcting of an errant brother.
Such a “peace” is no peace at all, and is instead actually quite evil because it comes directly from Satan. To avoid confrontation and decide to not “rock the boat” is to fear men more than God. Furthermore, “the Spirit explicitly says that in later times some will fall away from the faith” (I Timothy 4:1). Therefore, Christians desperately need admonishing and rebuking when they are sinning to avoid such falling away from the faith!
Yet our goal is to “live in peace with one another”. Our Lord prayed for unity in His Church while He was here on earth (John 17). But neither Jesus nor Paul is proposing sinful compromises within the Body of believers for the sake of unity and peace. John 17:23 says, in part, “that they may be perfected in unity, so that the world may know that You sent Me”. It is our faithfulness to this teaching – “Live in peace with one another” – that we represent Christ to the world. As we grow in our unity with each other, we are perfected and matured into true Christ-likeness.
II Corinthians 13:11 “Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you.”
First, let me quickly dispel whatever wrong notions you may have of this particular word Paul has used. The Greek word translated here as “peace” is used only four times in the New Testament. This is not the peace of being reconciled with God in regards to our sin. This is not the inner peace and tranquility that comes from the Holy Spirit as a result of that reconciliation. This is not peace in the sense of the absence of civil wars or government armies marching into battle with each other.
The peace Paul speaks of here is peace with other individuals, not between governments. This peace means living in harmony and Paul’s statement is a warning against divisiveness, quarrelling and bickering. Furthermore, this is not a command to make peace with all men or at all cost. Paul here speaks of living in peace “with one another” – within the Body of believers, between those in Christ.
However, there are limits to seeking peace with our brothers and sisters in Christ. Paul’s next statement makes that quite clear – “We urge you, brethren, admonish the unruly” (I Thessalonians 5:14a). Biblical living in peace is not about tolerance of sinful behavior. In fact, all of I Corinthians 5 rebukes believers for boasting of their tolerance of rather than the disciplining and correcting of an errant brother.
Such a “peace” is no peace at all, and is instead actually quite evil because it comes directly from Satan. To avoid confrontation and decide to not “rock the boat” is to fear men more than God. Furthermore, “the Spirit explicitly says that in later times some will fall away from the faith” (I Timothy 4:1). Therefore, Christians desperately need admonishing and rebuking when they are sinning to avoid such falling away from the faith!
Yet our goal is to “live in peace with one another”. Our Lord prayed for unity in His Church while He was here on earth (John 17). But neither Jesus nor Paul is proposing sinful compromises within the Body of believers for the sake of unity and peace. John 17:23 says, in part, “that they may be perfected in unity, so that the world may know that You sent Me”. It is our faithfulness to this teaching – “Live in peace with one another” – that we represent Christ to the world. As we grow in our unity with each other, we are perfected and matured into true Christ-likeness.
II Corinthians 13:11 “Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you.”
Tuesday, September 17, 2013
Seek Good for One Another
Today’s one another comes from the last half of I Thessalonians 5:15, “always seek after that which is good for one another and for all people.” Paul has been speaking to the church at Thessalonica about the need for personal holiness in preparation for the Day of the Lord. Here he continues to speak concerning our Christian conduct.
The Greek word used by Paul here for “good” means benevolent, profitable, useful, and beneficial (Zodhiates’ Complete Word Study Dictionary). From this definition, we learn that seeking after someone’s good is more than just the absence of malice; “good” is actually beneficial to the other person. Psalm 118: 68a says both “God is good” and “God does good”.
As we seek good for those around us, we need to keep in mind that God’s ultimate good for us is to be reconciled to Him. Therefore, when we seek after good for others, we witness to the lost and we admonish and rebuke our errant brother or sister in Christ.
The Greek word translated as “seek” is a very interesting choice. There is another more common Greek word used over 70 times in the New Testament translated as seek or seeking. But here Paul chose a word that is most commonly translated as persecute, persecuted, and persecuting. In fact, this is the same word used 10 times (mostly in the book of Acts) to describe how Paul, as Saul, persecuted Jesus Christ and His Church.
But let’s take a quick look at other examples using this same Greek word in a positive sense. Romans 14:19 says “pursue the things which make for peace”. Philippians 3:14 says “I press on toward the goal for the prize of the upward call of God in Christ Jesus.” II Timothy 2:22 says “pursue righteousness, faith, love, and peace”. When we “seek after” good for someone, it is in this sense of pursuing and pressing onward.
According to Zodhiates, this Greek word means “to follow or press hard after, to pursue with earnestness and diligence in order to obtain.” It would seem then that Paul’s use of this particular word in I Thessalonians 5:15 speaks of the unrelenting passion and zeal we should use when seeking God’s goodness for one another. It is the same passion and zeal that young Saul used when persecuting the early church. But here he wants that energy re-focused on doing good, being beneficial to our fellow believers as well as to all people.
Galatians 6:10 “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.”
The Greek word used by Paul here for “good” means benevolent, profitable, useful, and beneficial (Zodhiates’ Complete Word Study Dictionary). From this definition, we learn that seeking after someone’s good is more than just the absence of malice; “good” is actually beneficial to the other person. Psalm 118: 68a says both “God is good” and “God does good”.
As we seek good for those around us, we need to keep in mind that God’s ultimate good for us is to be reconciled to Him. Therefore, when we seek after good for others, we witness to the lost and we admonish and rebuke our errant brother or sister in Christ.
The Greek word translated as “seek” is a very interesting choice. There is another more common Greek word used over 70 times in the New Testament translated as seek or seeking. But here Paul chose a word that is most commonly translated as persecute, persecuted, and persecuting. In fact, this is the same word used 10 times (mostly in the book of Acts) to describe how Paul, as Saul, persecuted Jesus Christ and His Church.
But let’s take a quick look at other examples using this same Greek word in a positive sense. Romans 14:19 says “pursue the things which make for peace”. Philippians 3:14 says “I press on toward the goal for the prize of the upward call of God in Christ Jesus.” II Timothy 2:22 says “pursue righteousness, faith, love, and peace”. When we “seek after” good for someone, it is in this sense of pursuing and pressing onward.
According to Zodhiates, this Greek word means “to follow or press hard after, to pursue with earnestness and diligence in order to obtain.” It would seem then that Paul’s use of this particular word in I Thessalonians 5:15 speaks of the unrelenting passion and zeal we should use when seeking God’s goodness for one another. It is the same passion and zeal that young Saul used when persecuting the early church. But here he wants that energy re-focused on doing good, being beneficial to our fellow believers as well as to all people.
Galatians 6:10 “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.”
Saturday, September 14, 2013
Serve One Another
Today I want to look at two similar “one anothers”. The first is written by Paul, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.” (Galatians 5:13). The second is written by Peter, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God.” (I Peter 4:10).
In our first verse, Galatians 5:13, the Greek word for “serve” is speaking of the kind of service performed by one who is enslaved. According to Mounce’s Complete Expository Dictionary, such a slave “conducts himself in total service to another…in complete devotion to his or her master.”
This same Greek word is used by Jesus when He says, “No one can serve two masters” (Matthew 6:24). Since total and complete devotion is required, it is truly an impossibility to serve two masters. Zodhiates’ Complete Word Study Dictionary further explains that such a person is not merely “in the position of a servant”, but also acts accordingly! Zodhiates’ lists two antonyms (opposites) for this verb – “to be idle” and “to be at leisure”. It would seem that such service is a full-time job in the extreme sense.
A couple more thoughts before moving on to Peter’s statement, the freedom Paul speaks of here is our freedom from sin and the Law that we now have in Christ (Galatians 5:1). The “flesh” he warns us about is enslavement to our selfish desires and the results are spelled out as “the deeds of the flesh” in Galatians 5:19-21. Both of these ideas speak to our motives when serving one another. We are not to be legalistic, adding rules, making a long list of “shoulds” that are burdensome and rob us of our freedom in Christ. Neither are we to selfishly serve others with the hopes of personal gain.
Lastly, let’s take a quick look at Paul’s phrase “through love”. The love spoken of here is agape love, the most devoted kind of love possible. This is the love referred to in John 3:16, “For God so loved the world, that He gave His only begotten Son…” Agape love gives what is best and what is most needful. As for the Greek word use for “through”, it can also be translated as “on account of…” and “because of…” Therefore, our service to one another is to be on account of and because of the agape love we have found in Christ and it is that same sort of love we pass on to others. I John 4:19 says simply, “We love, because He first loved us.”
In I Peter 4:10, the Greek word for “serving” is the verb diakoneo, it literally means to be a waiter of tables. According to Zodhiates, the word generally means, “to care for someone’s needs, bringing advantage to others”. The antonyms he lists are “to harm, to cause loss, to destroy, to corrupt”. Clearly, the word means a lot more than serving food if the withholding of such service would bring destruction or corruption!
Historically, seven diakoneo table waiters were chosen in Acts 6:1-6 to help ensure the fair treatment of widows. The men selected for this job were to be of “good reputation, full of the Spirit and of wisdom” (Acts 6:3). Later we find Paul instructing Timothy on similar requirements for choosing Deacons (diakonos) to help with church administration (I Timothy 3:8-13).
The thing I find most interesting about Peter’s statement “serving [diakoneo] one another” is that he is not speaking to just a few Deacons put in charge of this or that. His letter is addressed to all the believers living throughout Asia. Furthermore, I Peter 4:10 says “each one” has received a gift to be used in serving (diakoneo) others. In other words, every believer has been given the responsibility of serving as a deacon, whether they hold that title or not.
Notice also that Peter says we each have “received a special gift” (I Peter 4:10). Therefore, the way I serve will not be the exact way you serve; we are uniquely gifted and are intended to also uniquely serve.
Peter goes on to say our serving is to be done “as good stewards of the manifold grace of God” (I Peter 4:10b). Stewards are managers put in charge of distributing and apportioning the goods on behalf of the owner. In Genesis 39:4, we find Joseph serving Pharaoh in this manner and later he is put in charge of distributing the grain during Egypt’s famine (Genesis 41:38-57). Likewise, Peter teaches that as we serve, we are stewards put in charge of distributing God’s many forms of grace to others.
To summarize, let’s pull all these various terms together and paint a biblical portrait of what it means to “serve one another” –
Galatians 5:13, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.”
• Service is a by-product of our freedom in Christ
• Biblical serving is not motivated by selfish desires of the flesh
• We serve because of God’s agape love and we share that same love with others
• Our serving shows an all-consuming devotion to our Master, Christ Jesus
I Peter 4:10, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God.”
• Each believer is uniquely gifted to uniquely serve the Body of Christ
• Such service is required of all believers, not a select few
• Biblical serving demands we actually help someone, “bringing advantage to others”
• We are stewards in charge of distributing God’s grace to those we serve
Ephesians 5:15-16 “Therefore, be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.”
In our first verse, Galatians 5:13, the Greek word for “serve” is speaking of the kind of service performed by one who is enslaved. According to Mounce’s Complete Expository Dictionary, such a slave “conducts himself in total service to another…in complete devotion to his or her master.”
This same Greek word is used by Jesus when He says, “No one can serve two masters” (Matthew 6:24). Since total and complete devotion is required, it is truly an impossibility to serve two masters. Zodhiates’ Complete Word Study Dictionary further explains that such a person is not merely “in the position of a servant”, but also acts accordingly! Zodhiates’ lists two antonyms (opposites) for this verb – “to be idle” and “to be at leisure”. It would seem that such service is a full-time job in the extreme sense.
A couple more thoughts before moving on to Peter’s statement, the freedom Paul speaks of here is our freedom from sin and the Law that we now have in Christ (Galatians 5:1). The “flesh” he warns us about is enslavement to our selfish desires and the results are spelled out as “the deeds of the flesh” in Galatians 5:19-21. Both of these ideas speak to our motives when serving one another. We are not to be legalistic, adding rules, making a long list of “shoulds” that are burdensome and rob us of our freedom in Christ. Neither are we to selfishly serve others with the hopes of personal gain.
Lastly, let’s take a quick look at Paul’s phrase “through love”. The love spoken of here is agape love, the most devoted kind of love possible. This is the love referred to in John 3:16, “For God so loved the world, that He gave His only begotten Son…” Agape love gives what is best and what is most needful. As for the Greek word use for “through”, it can also be translated as “on account of…” and “because of…” Therefore, our service to one another is to be on account of and because of the agape love we have found in Christ and it is that same sort of love we pass on to others. I John 4:19 says simply, “We love, because He first loved us.”
In I Peter 4:10, the Greek word for “serving” is the verb diakoneo, it literally means to be a waiter of tables. According to Zodhiates, the word generally means, “to care for someone’s needs, bringing advantage to others”. The antonyms he lists are “to harm, to cause loss, to destroy, to corrupt”. Clearly, the word means a lot more than serving food if the withholding of such service would bring destruction or corruption!
Historically, seven diakoneo table waiters were chosen in Acts 6:1-6 to help ensure the fair treatment of widows. The men selected for this job were to be of “good reputation, full of the Spirit and of wisdom” (Acts 6:3). Later we find Paul instructing Timothy on similar requirements for choosing Deacons (diakonos) to help with church administration (I Timothy 3:8-13).
The thing I find most interesting about Peter’s statement “serving [diakoneo] one another” is that he is not speaking to just a few Deacons put in charge of this or that. His letter is addressed to all the believers living throughout Asia. Furthermore, I Peter 4:10 says “each one” has received a gift to be used in serving (diakoneo) others. In other words, every believer has been given the responsibility of serving as a deacon, whether they hold that title or not.
Notice also that Peter says we each have “received a special gift” (I Peter 4:10). Therefore, the way I serve will not be the exact way you serve; we are uniquely gifted and are intended to also uniquely serve.
Peter goes on to say our serving is to be done “as good stewards of the manifold grace of God” (I Peter 4:10b). Stewards are managers put in charge of distributing and apportioning the goods on behalf of the owner. In Genesis 39:4, we find Joseph serving Pharaoh in this manner and later he is put in charge of distributing the grain during Egypt’s famine (Genesis 41:38-57). Likewise, Peter teaches that as we serve, we are stewards put in charge of distributing God’s many forms of grace to others.
To summarize, let’s pull all these various terms together and paint a biblical portrait of what it means to “serve one another” –
Galatians 5:13, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.”
• Service is a by-product of our freedom in Christ
• Biblical serving is not motivated by selfish desires of the flesh
• We serve because of God’s agape love and we share that same love with others
• Our serving shows an all-consuming devotion to our Master, Christ Jesus
I Peter 4:10, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God.”
• Each believer is uniquely gifted to uniquely serve the Body of Christ
• Such service is required of all believers, not a select few
• Biblical serving demands we actually help someone, “bringing advantage to others”
• We are stewards in charge of distributing God’s grace to those we serve
Ephesians 5:15-16 “Therefore, be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.”
Thursday, September 12, 2013
Be Like-Minded
Today I would like to discuss two very similar sounding English phrases which, upon closer inspection, actually turn out to be quite different. Romans 12:16, in part reads, “Be of the same mind toward one another” and Romans 15:5, again in part, reads, “Be of the same mind with one another.” We might be tempted to use these phrases interchangeably, but I’m quite certain the Apostle Paul never meant that to happen.
In the first verse, the word “toward” is the Greek word eis, it has the general idea of motion, and specifically here it means changing the direction of one’s mind. However, in the second verse, the word “with” is the Greek word ev, it has the primary idea of rest, being in a fixed position, and remaining in a particular place. With regards to our minds, you might even want to say this is a reference to being stubborn!
So why would Paul give two such very different commands in the space of just three chapters? The answer is clear when we examine the context of each phrase.
First, let’s look at Romans 12:15, “Rejoice with those who rejoice, and weep with those who weep.” The beginning of the very next verse contains the motion-related “be of the same mind toward one another.” Paul wants us to set aside whatever emotions we have at the moment and move towards like-mindedness with our brothers and sisters in Christ.
A few days ago I resolved a personal 6-month old problem; I was so giddy, humming as I did dishes and laundry. But then the phone call came that a good friend was hospitalized with a life-threatening condition. My mind “moved” instantly! This “like-mindedness” is how we should relate emotionally toward one another in the Body of Christ.
Now let’s examine the stubborn, fixed-position “one another”. Romans 15:5b reads, “be of the same mind with one another according to Christ Jesus”. Using my Zodhiates’ Complete Word Study Dictionary, I found that the Greek word translated as “according” means having “conformity of a norm, rule, or standard, conformable to the will of someone…”
So who is the standard, whose will should we be conformable to? “Christ Jesus”! Paul here tells us not only to be conformed to Christ, but to be fixed in that position, and stubbornly remaining there. When each member of the Body of Christ adheres to this Standard, we automatically have “like-mindedness”.
As Ecclesiastes 3:1 says, there is a time and a place for everything. Sometimes we need to change our minds and sometimes we need to stand firm. But in either case, we are commanded to be like-minded.
John 17: 22-23 “The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.”
In the first verse, the word “toward” is the Greek word eis, it has the general idea of motion, and specifically here it means changing the direction of one’s mind. However, in the second verse, the word “with” is the Greek word ev, it has the primary idea of rest, being in a fixed position, and remaining in a particular place. With regards to our minds, you might even want to say this is a reference to being stubborn!
So why would Paul give two such very different commands in the space of just three chapters? The answer is clear when we examine the context of each phrase.
First, let’s look at Romans 12:15, “Rejoice with those who rejoice, and weep with those who weep.” The beginning of the very next verse contains the motion-related “be of the same mind toward one another.” Paul wants us to set aside whatever emotions we have at the moment and move towards like-mindedness with our brothers and sisters in Christ.
A few days ago I resolved a personal 6-month old problem; I was so giddy, humming as I did dishes and laundry. But then the phone call came that a good friend was hospitalized with a life-threatening condition. My mind “moved” instantly! This “like-mindedness” is how we should relate emotionally toward one another in the Body of Christ.
Now let’s examine the stubborn, fixed-position “one another”. Romans 15:5b reads, “be of the same mind with one another according to Christ Jesus”. Using my Zodhiates’ Complete Word Study Dictionary, I found that the Greek word translated as “according” means having “conformity of a norm, rule, or standard, conformable to the will of someone…”
So who is the standard, whose will should we be conformable to? “Christ Jesus”! Paul here tells us not only to be conformed to Christ, but to be fixed in that position, and stubbornly remaining there. When each member of the Body of Christ adheres to this Standard, we automatically have “like-mindedness”.
As Ecclesiastes 3:1 says, there is a time and a place for everything. Sometimes we need to change our minds and sometimes we need to stand firm. But in either case, we are commanded to be like-minded.
John 17: 22-23 “The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.”
Wednesday, September 11, 2013
Let Us Not Become Boastful
Today’s “one another” is the final verse in Paul’s explanation of the difference between the “deeds of the flesh” and the “fruit of the Spirit” (Galatians 5:16-26). “Let us not become boastful, challenging one another, envying one another.” (Galatians 5:26). This verse has three key words that I chose to investigate: boastful, challenging, and envying.
The Greek word translated as “boastful” is a compound word like bath-tub or sun-flower. The two words making up kenodoxos are kenos meaning empty or hollow and doxos meaning praise. This word has at its core the idea of foolish conceitedness, self-glorification, and a wanting to be admired by others. Paul says here, let us not do this! According to Zodhiates’ Complete Word Study Dictionary, the hollow aspect of this word also implies “meaningless, aimlessness, and when used of persons it predicates not merely an absence of goods, but also, since a vacuum does not exist in man’s moral nature, the presence of evil.” Interestingly, the only antonym (opposite) given here by Zodhiates is “humble”.
The next word Paul warns us about is “challenging”, the Greek word he uses here means to irritate, to provoke, deliberately inciting anger in someone. A biblical example of such provocation and challenging is found in I Kings 14:22-24, which teaches that we “provoke God” when we practice idolatry by giving the glory to people or things that rightfully belongs to God alone. By contrast, rather than be anger-makers, Jesus has said, “Blessed are the peacemakers.” (Matthew 5:9).
Finally, Paul says to not become “envying of one another”. Synonyms for envy are covet and jealous. God has given us the 10th Commandment which speaks against covetousness, therefore, this is no slight thing in His eyes (Exodus 20:17). Furthermore, Scriptures teach that such envying led directly to our Lord’s crucifixion. “So when the people gathered together, Pilate said to them, ‘Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?’ For he knew that because of envy they had handed Him over.” (Matthew 27:17-18). With regards to envy, Zodhiates says it is “malignity conceived at the sign of excellence or happiness” and the word envy “is incapable of good and is always used with an evil meaning. The antonyms he lists are to rejoice with and to congratulate.
When we look at these three words together, we see quite a list of sinful behaviors and attitudes. It is no wonder that Paul would say, “Let us not become…” However, in conclusion I want to turn these negatives into positives using the antonyms discovered in today’s study. Let us become humble, peacemakers, rejoicing with one another!
Galatians 5:24-25 “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit.”
The Greek word translated as “boastful” is a compound word like bath-tub or sun-flower. The two words making up kenodoxos are kenos meaning empty or hollow and doxos meaning praise. This word has at its core the idea of foolish conceitedness, self-glorification, and a wanting to be admired by others. Paul says here, let us not do this! According to Zodhiates’ Complete Word Study Dictionary, the hollow aspect of this word also implies “meaningless, aimlessness, and when used of persons it predicates not merely an absence of goods, but also, since a vacuum does not exist in man’s moral nature, the presence of evil.” Interestingly, the only antonym (opposite) given here by Zodhiates is “humble”.
The next word Paul warns us about is “challenging”, the Greek word he uses here means to irritate, to provoke, deliberately inciting anger in someone. A biblical example of such provocation and challenging is found in I Kings 14:22-24, which teaches that we “provoke God” when we practice idolatry by giving the glory to people or things that rightfully belongs to God alone. By contrast, rather than be anger-makers, Jesus has said, “Blessed are the peacemakers.” (Matthew 5:9).
Finally, Paul says to not become “envying of one another”. Synonyms for envy are covet and jealous. God has given us the 10th Commandment which speaks against covetousness, therefore, this is no slight thing in His eyes (Exodus 20:17). Furthermore, Scriptures teach that such envying led directly to our Lord’s crucifixion. “So when the people gathered together, Pilate said to them, ‘Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?’ For he knew that because of envy they had handed Him over.” (Matthew 27:17-18). With regards to envy, Zodhiates says it is “malignity conceived at the sign of excellence or happiness” and the word envy “is incapable of good and is always used with an evil meaning. The antonyms he lists are to rejoice with and to congratulate.
When we look at these three words together, we see quite a list of sinful behaviors and attitudes. It is no wonder that Paul would say, “Let us not become…” However, in conclusion I want to turn these negatives into positives using the antonyms discovered in today’s study. Let us become humble, peacemakers, rejoicing with one another!
Galatians 5:24-25 “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit.”
Tuesday, September 10, 2013
Clothe Yourselves with Humility toward One Another
I’m always eager to investigate when a Greek or Hebrew word ends up being used in Scripture only once. Today’s “one another” contains just such a word. “Clothe yourselves with humility toward one another” (I Peter 5:5). The English word “clothe” is used several times in the Bible’s NASB version and means pretty much what you’d expect it to mean: to put something on to wear for clothing.
However, Peter chose to use a completely different Greek word, one which means to put on a particular type of garment, namely an egkomboma, the garment of a slave. This word choice speaks volumes with regard to our “humility toward one another”.
As I sought for an adequate definition of humility, I kept coming face-to-face with the word “meek”. Interestingly, the word “meek” is linguistically related to both “muck” and “mucus”! The primary sense of the word is a thin, flowing liquid… Yes, I was just as surprised as you. However, this knowledge does help me understand how a humble and meek person is to have a yielding spirit, not be easily provoked, and be forgiving when injured.
There are two notable biblical examples of humility. The first is in Numbers 12:3, “Now the man Moses was very humble, more than any man who was on the face of the earth.” The second is found in Matthew 11:29, where Jesus says of Himself, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls”.
By looking at these two examples, we see that such humility is neither contrived nor self-degrading. Biblical humility comes from recognizing one’s complete dependence on God and, therefore, being in complete submission to God’s will. This humility finds its expression in submission (yielding or bending without murmuring) with willingness to serve others, even at one’s own expense.
John 13:3-5 “Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, got up from supper, and laid aside His garments; and taking a towel, He girded Himself. Then He poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded.”
However, Peter chose to use a completely different Greek word, one which means to put on a particular type of garment, namely an egkomboma, the garment of a slave. This word choice speaks volumes with regard to our “humility toward one another”.
As I sought for an adequate definition of humility, I kept coming face-to-face with the word “meek”. Interestingly, the word “meek” is linguistically related to both “muck” and “mucus”! The primary sense of the word is a thin, flowing liquid… Yes, I was just as surprised as you. However, this knowledge does help me understand how a humble and meek person is to have a yielding spirit, not be easily provoked, and be forgiving when injured.
There are two notable biblical examples of humility. The first is in Numbers 12:3, “Now the man Moses was very humble, more than any man who was on the face of the earth.” The second is found in Matthew 11:29, where Jesus says of Himself, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls”.
By looking at these two examples, we see that such humility is neither contrived nor self-degrading. Biblical humility comes from recognizing one’s complete dependence on God and, therefore, being in complete submission to God’s will. This humility finds its expression in submission (yielding or bending without murmuring) with willingness to serve others, even at one’s own expense.
John 13:3-5 “Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, got up from supper, and laid aside His garments; and taking a towel, He girded Himself. Then He poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded.”
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