Thursday, October 24, 2013
1 Corinthians 15 - Do-Over!
Verse 45 of this chapter says "The Scriptures tell us, 'The first man, Adam, became a living person.' But the last Adam—that is, Christ—is a life-giving Spirit." (NLT) We were discussing this last night in Youth Bible study as I explained that Jesus is the "second" Adam, that the first one messed things up, when one of the youth exclaimed "Oh, you mean like a 'do-over'!" Watching the light bulb come on in a student is such a thrill, especially since I get to learn along with them. I hadn't equated Jesus' birth with such a simple concept, yet that is exactly what God had in mind when he sent His Son, a pure, immortal spirit-being, to assume a mortal corporeal form. It was a do-over. Confession, repentance, and forgiveness are like that too--little mini do-overs that we get every time we mess things up. I'm sure I'll get in plenty of practice today.
Friday, September 27, 2013
Corinthians A.12.4-6 - The Triple Whammy
Every Christian is (or at least should) be familiar with chapters 12, 13, and 14 of 1 Corinthians. Mostly we're familiar with chapter 13, the "Luv" chapter (spoken with inflection). Some recognize the three chapters as being like an Oreo cookie: chapter 13 is the filling sandwiched between the other two chapters.
There's one aspect of chapter 12, however, that many (if not most) people are not aware of, and it's found in verses 4, 5, and 6. "There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all." (NKJV)
In verse 1 of chapter 12, Paul tells the Corinthians, "Now concerning spiritual gifts, brethren, I do not want you to be ignorant." The word "gifts" is in italics in the NKJV because it really isn't there in the Greek. Paul uses the word pneumatikon, an adjective. Some commentators reflect that it could apply to things, people, or other beings, depending on their opinion. But they also recognize that, based on where Paul's discussion goes in the rest of the chapter, it is most likely referring to gifts. I think we could safely render it "Now concerning things of the Spirit..."
The first noun in each verse, translated as "differences," "diversities," or "varieties," is the Greek word Διαιρέσεις (Diaireseis). Strong and Thayer concur with these renderings.
The second noun in verse 4 is mostly rendered "gifts," one exception being the Douay-Rheims Bible (1899) which literally translates the Greek word χαρισματων (charismatōn) as "graces" (from χαρισ [charis], grace). In this verse, these "gifts" are associated with the Spirit (πνεῦμα, pneuma).
The second noun in verse 5 is variously rendered "ministries" (Douay-Rheims, ISV, NKJV, MKJV, LITV), "administrations" (KJV, Bishops, Geneva), and "service/services/serving" (Darby, ESV, GNB). Luther (1545) uses Ämter, which Cassell's German Dictionary (1963) translates as the plural of Amt, "an official position, appointment, post." The Greek word here is διακονιων (diakoniōn) and is the word from which we derive our word "deacon." In some Churches, this word has been used as a title for one in leadership. However, in the book of Acts, when they were installed, the deacons were intended to wait on tables. They routinely, however, exceeded their responsibilities and ended up spreading the Gospel, performing miracles, or being martyred. This noun in this verse is associated with κύριος (kyrios), translated "Lord." When Paul uses this term, he is speaking of Jesus, the Son of God.
The second noun in verse 6 in the Greek is ἐνεργημάτων (energēmatōn) and is mostly translated "operations" (KJV, Bishops, Darby, Douay-Rheims, Geneva), "workings" (YLT, MKJV, LITV), or "activities" (NKJV, ESV). There is also "abilities" (GNB) and "results" (ISV). Luther uses Kräfte, the plural form of "strength." At the literal level, we find the root word for our "energies." This word is associated in this verse with God (θεος, theos), whom Paul associates with God the Father.
Paul is classically educated in both Greek and Hebrew cultures. To assert that there is no logical association among these three verses, grammatically and sequentially formatted as they are, would seem imprudent at best. They appear to identify that there are three classes of "things" (let's call them all "gifts" for convenience sake) and each class is associated with a different person of the Trinity. Thus, we can postulate that there are gifts of the Father, gifts of the Son, and gifts of the Spirit. So, where do we find these three classes of gifts and what are their varieties?
Let's start with the gifts of the Father. Most authorities associate them with the list of gifts in Romans 12:6-8. One curious element however, is that Paul uses χαρισματα (charismata) for gifts in Romans 12:6, not ἐνεργηματα (energēmata) if he were following the same logic found in 1 Corinthians 12:6. It is possible, however, that "gifts" is applicable to more than just the Spirit. At any rate, these are sometimes called "motivational" gifts because they describe a person's motivation as they respond to life situations. Some, like Gothard, feel they are distributed at the point of salvation. Others, like myself, believe they are part of the person's makeup at their genesis and are evident throughout human creation. They are personality perspectives that dictate how we naturally respond to life situations and are reflective of how we are "wired" by God at birth. Is it unnatural that God would be involved in the makeup of every person born? I think not. The list of seven includes prophecy, ministry (serving), teaching, exhortation, giving, leading (administration), and mercy. Most authors indicate each person has a primary and a secondary motivation, though testing reveals that each of us also has varying strengths and weaknesses in each of the categories. Further information can be found in most search engines using the keywords "motivational gifts."
As indicated by Luther and the Greek, the gifts of the Son involve service within the Body of Christ and can generally be described as positions or "ministry" gifts. Verse 28 of chapter 12 begins one list, including apostles, prophets, teachers, those who work miracles, those who have the gift of healing, ministries of helps, administrators, and "tongues" (glossolalia). This last one is probably the most controversial, yet Bruce Olson in his book Bruchko describes an instance where one South American native tribe to whom he had been ministering went off in the jungle to evangelize another native tribe with whom they did not share a common language. To their amazement and delight, they were able to communicate with each other miraculously, and both tribes were able to share in the Gospel and salvation. Ephesians 4:11 lists a second group which is commonly called the five-fold ministry gifts, including apostles, prophets, evangelists, and pastors and teachers (some combine the last two into one gift, others separate them).
Finally, the gifts of the Spirit are probably the most familiar, and the most polarizing. There are some who claim their use disappeared with the last Apostle, others with the appearance of the canon of Scripture. Charismatics and Pentecostals maintain and practice their use today. They are found here in chapter 12, verses 7 through 11 and are sometimes called "manifestation" gifts based on verse 7 ("But the manifestation (φανερωσις, phanerōsis) of the Spirit..."). They include word of wisdom, word of knowledge, faith, gifts of healings, working of miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues. The difference between these gifts and the ministry gifts is that these are momentary. They reside wholly in the Spirit and are distributed "as He wills" (verse 11). The ministry gifts on the other hand are ongoing and may be irrevocable (Romans 11:29).
There's one aspect of chapter 12, however, that many (if not most) people are not aware of, and it's found in verses 4, 5, and 6. "There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all." (NKJV)
In verse 1 of chapter 12, Paul tells the Corinthians, "Now concerning spiritual gifts, brethren, I do not want you to be ignorant." The word "gifts" is in italics in the NKJV because it really isn't there in the Greek. Paul uses the word pneumatikon, an adjective. Some commentators reflect that it could apply to things, people, or other beings, depending on their opinion. But they also recognize that, based on where Paul's discussion goes in the rest of the chapter, it is most likely referring to gifts. I think we could safely render it "Now concerning things of the Spirit..."
The first noun in each verse, translated as "differences," "diversities," or "varieties," is the Greek word Διαιρέσεις (Diaireseis). Strong and Thayer concur with these renderings.
The second noun in verse 4 is mostly rendered "gifts," one exception being the Douay-Rheims Bible (1899) which literally translates the Greek word χαρισματων (charismatōn) as "graces" (from χαρισ [charis], grace). In this verse, these "gifts" are associated with the Spirit (πνεῦμα, pneuma).
The second noun in verse 5 is variously rendered "ministries" (Douay-Rheims, ISV, NKJV, MKJV, LITV), "administrations" (KJV, Bishops, Geneva), and "service/services/serving" (Darby, ESV, GNB). Luther (1545) uses Ämter, which Cassell's German Dictionary (1963) translates as the plural of Amt, "an official position, appointment, post." The Greek word here is διακονιων (diakoniōn) and is the word from which we derive our word "deacon." In some Churches, this word has been used as a title for one in leadership. However, in the book of Acts, when they were installed, the deacons were intended to wait on tables. They routinely, however, exceeded their responsibilities and ended up spreading the Gospel, performing miracles, or being martyred. This noun in this verse is associated with κύριος (kyrios), translated "Lord." When Paul uses this term, he is speaking of Jesus, the Son of God.
The second noun in verse 6 in the Greek is ἐνεργημάτων (energēmatōn) and is mostly translated "operations" (KJV, Bishops, Darby, Douay-Rheims, Geneva), "workings" (YLT, MKJV, LITV), or "activities" (NKJV, ESV). There is also "abilities" (GNB) and "results" (ISV). Luther uses Kräfte, the plural form of "strength." At the literal level, we find the root word for our "energies." This word is associated in this verse with God (θεος, theos), whom Paul associates with God the Father.
Paul is classically educated in both Greek and Hebrew cultures. To assert that there is no logical association among these three verses, grammatically and sequentially formatted as they are, would seem imprudent at best. They appear to identify that there are three classes of "things" (let's call them all "gifts" for convenience sake) and each class is associated with a different person of the Trinity. Thus, we can postulate that there are gifts of the Father, gifts of the Son, and gifts of the Spirit. So, where do we find these three classes of gifts and what are their varieties?
Let's start with the gifts of the Father. Most authorities associate them with the list of gifts in Romans 12:6-8. One curious element however, is that Paul uses χαρισματα (charismata) for gifts in Romans 12:6, not ἐνεργηματα (energēmata) if he were following the same logic found in 1 Corinthians 12:6. It is possible, however, that "gifts" is applicable to more than just the Spirit. At any rate, these are sometimes called "motivational" gifts because they describe a person's motivation as they respond to life situations. Some, like Gothard, feel they are distributed at the point of salvation. Others, like myself, believe they are part of the person's makeup at their genesis and are evident throughout human creation. They are personality perspectives that dictate how we naturally respond to life situations and are reflective of how we are "wired" by God at birth. Is it unnatural that God would be involved in the makeup of every person born? I think not. The list of seven includes prophecy, ministry (serving), teaching, exhortation, giving, leading (administration), and mercy. Most authors indicate each person has a primary and a secondary motivation, though testing reveals that each of us also has varying strengths and weaknesses in each of the categories. Further information can be found in most search engines using the keywords "motivational gifts."
As indicated by Luther and the Greek, the gifts of the Son involve service within the Body of Christ and can generally be described as positions or "ministry" gifts. Verse 28 of chapter 12 begins one list, including apostles, prophets, teachers, those who work miracles, those who have the gift of healing, ministries of helps, administrators, and "tongues" (glossolalia). This last one is probably the most controversial, yet Bruce Olson in his book Bruchko describes an instance where one South American native tribe to whom he had been ministering went off in the jungle to evangelize another native tribe with whom they did not share a common language. To their amazement and delight, they were able to communicate with each other miraculously, and both tribes were able to share in the Gospel and salvation. Ephesians 4:11 lists a second group which is commonly called the five-fold ministry gifts, including apostles, prophets, evangelists, and pastors and teachers (some combine the last two into one gift, others separate them).
Finally, the gifts of the Spirit are probably the most familiar, and the most polarizing. There are some who claim their use disappeared with the last Apostle, others with the appearance of the canon of Scripture. Charismatics and Pentecostals maintain and practice their use today. They are found here in chapter 12, verses 7 through 11 and are sometimes called "manifestation" gifts based on verse 7 ("But the manifestation (φανερωσις, phanerōsis) of the Spirit..."). They include word of wisdom, word of knowledge, faith, gifts of healings, working of miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues. The difference between these gifts and the ministry gifts is that these are momentary. They reside wholly in the Spirit and are distributed "as He wills" (verse 11). The ministry gifts on the other hand are ongoing and may be irrevocable (Romans 11:29).
Thursday, July 11, 2013
John 21:15, 16
This is a short passage that contains a discourse between Jesus and Peter after the resurrection, but it contains so much, not in the English but rather in the Greek. Now, we don't have the original Aramaic or Hebrew that they might have used because at the time, Greek was used as the common language to transmit ideas in written form so that peoples of other cultures and languages might have the ability to receive the communication, even though the writer might not speak their native tongue.
So here's what happens: Jesus has died, risen, and appeared on several occasions to his disciples. On this occasion, Peter has told the rest of the guys, "I'm going fishing!" He's at the Sea of Tiberius with Thomas Didymus (the twin), Nathaniel from Cana in Galilee, the sons of Zebedee (James and John), and two other anonymous disciples (vs. 3). They've fished all night, and just as dawn is breaking, Jesus shows up on the shore. He calls out to them over the water (sound travels far over water) to ask if they've caught anything. Now, if you've ever fished for pleasure, just fishing even without catching anything can be very peaceful and relaxing. But these are former commercial fishermen, so they're not accustomed to fishing for pleasure.
They respond to his query, not knowing who it is, probably wondering why he wants to know. And when he says "Try the other side," they may even be thinking "What does this guy know? We're the professionals!" But they do it anyway and, suddenly, the net is so full they can't haul it in. Something clicks in John's mind ("Wait a minute! Didn't this happen once before?") and he realizes it's Jesus! Peter has stripped down to his skivvies during the night and doesn't want to offend Jesus by appearing before him naked, so he puts his clothes back on before he jumps in the water and swims to shore. At least he doesn't wait for the boat to come in, so great is his desire to see Jesus.
So later, after they've had breakfast from some of the 153 large fish they brought in, Jesus starts asking Peter some questions. He says "Peter, son of Jonas, do you love me more (pleion, greater in quantity or quality) than the rest of these guys?" Now, we use "love" in English to say a lot of things. We say, "I love you" to someone who is dear to us, or "I love pizza" to express a personal preference. Greek is more explicit. Most of us are familiar with the three forms of "love" in Greek: agapao for Godly love or love by choice, phileo for brotherly love, respect, or love by preference, and eros for physical love or love by desire. Here, Jesus uses the first form, agapao. It's the same form the Apostle John uses in his most famous passage (John 3:16), "For God so loved (agape'd) the world that He gave...".
But Peter can"t hack it. He says "Yes, Lord, you know that I love/respect (phileo) You." Now, again, we don't know the Aramaic or Hebrew that they might have used, but we do have the Greek that the dialogue was written in, and in it John makes a distinction. In response, Jesus tells Peter "Boske (feed, pasture, to graze; Thayer: portraying the duty of a Christian teacher to promote in every way the spiritual welfare of the members of the church) my arnia (lambs, little lambs).
Then again, a second time, Jesus asks Peter, "Do you love (agapao) me?" "Yes, Lord (kyrie), You know that I love/respect (phileo) you." Jesus responds "Poimaine (Thayer: to feed, to tend a flock, keep sheep; to rule or govern; Strong: to tend as a shepherd (or figuratively as a supervisor) my prosbata (Thayer: any four-footed, tame animal accustomed to graze; Strong: something that walks forward [a quadruped], [specifically] a sheep [literally or figuratively]).
Then, a third time, Jesus questions him, and he uses Peter's word this time..
Why does Jesus question Peter three times? Peter had denied Jesus three times. Jesus wasn't poking Peter in the eye three times just to get back at him for the three times Peter had thrown Jesus under the bus. He was querying Peter three times to restore Peter for the three times he had failed to live up to his own oath, because a time was coming when it was going to cost him more than just his reputation, and Peter needed to know he was forgiven for that failing.
So here's what happens: Jesus has died, risen, and appeared on several occasions to his disciples. On this occasion, Peter has told the rest of the guys, "I'm going fishing!" He's at the Sea of Tiberius with Thomas Didymus (the twin), Nathaniel from Cana in Galilee, the sons of Zebedee (James and John), and two other anonymous disciples (vs. 3). They've fished all night, and just as dawn is breaking, Jesus shows up on the shore. He calls out to them over the water (sound travels far over water) to ask if they've caught anything. Now, if you've ever fished for pleasure, just fishing even without catching anything can be very peaceful and relaxing. But these are former commercial fishermen, so they're not accustomed to fishing for pleasure.
They respond to his query, not knowing who it is, probably wondering why he wants to know. And when he says "Try the other side," they may even be thinking "What does this guy know? We're the professionals!" But they do it anyway and, suddenly, the net is so full they can't haul it in. Something clicks in John's mind ("Wait a minute! Didn't this happen once before?") and he realizes it's Jesus! Peter has stripped down to his skivvies during the night and doesn't want to offend Jesus by appearing before him naked, so he puts his clothes back on before he jumps in the water and swims to shore. At least he doesn't wait for the boat to come in, so great is his desire to see Jesus.
So later, after they've had breakfast from some of the 153 large fish they brought in, Jesus starts asking Peter some questions. He says "Peter, son of Jonas, do you love me more (pleion, greater in quantity or quality) than the rest of these guys?" Now, we use "love" in English to say a lot of things. We say, "I love you" to someone who is dear to us, or "I love pizza" to express a personal preference. Greek is more explicit. Most of us are familiar with the three forms of "love" in Greek: agapao for Godly love or love by choice, phileo for brotherly love, respect, or love by preference, and eros for physical love or love by desire. Here, Jesus uses the first form, agapao. It's the same form the Apostle John uses in his most famous passage (John 3:16), "For God so loved (agape'd) the world that He gave...".
But Peter can"t hack it. He says "Yes, Lord, you know that I love/respect (phileo) You." Now, again, we don't know the Aramaic or Hebrew that they might have used, but we do have the Greek that the dialogue was written in, and in it John makes a distinction. In response, Jesus tells Peter "Boske (feed, pasture, to graze; Thayer: portraying the duty of a Christian teacher to promote in every way the spiritual welfare of the members of the church) my arnia (lambs, little lambs).
Then again, a second time, Jesus asks Peter, "Do you love (agapao) me?" "Yes, Lord (kyrie), You know that I love/respect (phileo) you." Jesus responds "Poimaine (Thayer: to feed, to tend a flock, keep sheep; to rule or govern; Strong: to tend as a shepherd (or figuratively as a supervisor) my prosbata (Thayer: any four-footed, tame animal accustomed to graze; Strong: something that walks forward [a quadruped], [specifically] a sheep [literally or figuratively]).
Then, a third time, Jesus questions him, and he uses Peter's word this time..
Why does Jesus question Peter three times? Peter had denied Jesus three times. Jesus wasn't poking Peter in the eye three times just to get back at him for the three times Peter had thrown Jesus under the bus. He was querying Peter three times to restore Peter for the three times he had failed to live up to his own oath, because a time was coming when it was going to cost him more than just his reputation, and Peter needed to know he was forgiven for that failing.
That Snowden Thing...
Got an email today from the Presidential Prayer Team that used the Snowden affair to discuss the issue of morality in America. I strongly recommend it as a Biblical viewpoint of the whole thing: http://www.presidentialprayerteam.com/morality-in-america
Friday, July 5, 2013
Hebrews 9:27
When we experience personal tragedy or loss, why do we get so upset? We become angry or weep and go to pieces. Is it because we believe we have a right to what we have lost?
It has been suggested by some that there are three reasons for sickness: 1) for sin; 2) for God's glory; and 3) unto death. Who's to say when anyone's time to meet their creator has come? Even the infant that is stillborn owe's his or her life not to the parents' procreative abilities but to God's creative abilities.
Instead of agonizing over what we have lost or not experienced, we should be grateful for what we have, no matter how small it is to our eyes.
Thursday, January 24, 2013
Judges 17-18
What a soap opera! It starts with this guy, Micah, who's married, has grown children, and lives with his rich mother, from whom he steals a large sum of money, 1,100 shekels of silver, to be precise. It's enough that when he later hires a Levite at 10 shekels a year, it would have paid his salary for 110 years. Anyway, she puts a curse on the money and his fear of her outweighs his avarice, so he owns up to the deed. She immediately forgives him and says she had ."dedicated the money to the Lord (Yahweh). Together, they decide the best way to use the money in that context would be to take 200 shekels to the silversmith to create an idol for Yahweh, in violation of the Word of God in what we now know as Exodus 20:4 and 5 which says not to make any graven images under any circumstances. The situation deteriorates even further when a Levite leaves Judah, "looking for himself" because he's discontented with his situation. Micah hires him to be a priest for his new idol. A bunch of Danites show up, also looking for themselves, and ask for a "word" from the Lord about their idea to attack some undefended, peaceable people in a town nearby. The Levite obliges them with a "word" which they take back to their crew. The Danite gang, now 600 in number, come back intending to attack the unprotected town, but stop along the way to confiscate the idol and Micah's Levite "priest." Micah tries to stop them, and the threaten to burn him out if he doesn't shut up. The crux of the whole matter is "There was no king in Israel, and every man did what was right in his own eyes." Israel HAD a King, and He was God, but there WAS no king IN Israel. They have all effectively forgotten the real Word of God and settled for a mythology. Have we done likewise today? How many "ministers" present their own ideas as if they were God's? And how many of us are willing to accept them? Study to show yourself approved unto God as a workman who does not need to be ashamed, one who is able to handle the Word of God with truth and precision. 2 Timothy 2:15
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