Sunday Morning Greek Blog

November 3, 2011

Qualifications of Male and Female Leaders in the Church (1 Timothy)

Filed under: 1 Timothy,Biblical Studies,Ecclesiology,Ephesians,Titus,Women in Leadership — Scott Stocking @ 11:32 pm
Tags: , , , , , , , , , , , ,

NOTE: If you like this article, you may also like The Temple of Artemis of the Ephesians as Background for Understanding 1 Timothy 2.

I would have to venture a guess that 1 Timothy 3 is a close second to Ephesians as a section of Scripture to which I have devoted a significant amount of scholarly research through the years. In 1995, I presented my first professional paper at the Fellowship of Professors (now the Stone-Campbell Journal Conference) at St. Louis Christian College on 1 Timothy 3 and 5 and the leadership roles and qualifications Paul assigns to women in those passages. After reading through 1 Timothy 2 and 3 this weekend, I can see that, although my original paper was respectable, I have learned a great deal more about Greek structure, syntax, and semantics in the last 16 years that would greatly enhance my initial offering.

The appendix table at the end of this post catalogs significant word usage in 1 Timothy primarily, but also in the pastoral epistles generally, especially where gender and leadership roles not only are discussed but intersect. A quick glance at the table demonstrates first and foremost the overlapping language applied to men and women, whether the regular saint or the recognized leader. At the very least, being a faithful Christian undoubtedly made one notable as leadership material.

Women in Leadership?

I’ve spent considerable time putting that table together, so let me cut to the chase here, since my main purpose is talking about women in leadership in the body of Christ. In 1 Timothy 3, Paul is addressing the leadership core Timothy was responsible for training. The passage mentions the “elder” (ἐπίσκοπος episkopos \eh PEE skaw pawss\, lit. “overseer” [one who holds the title]; note that the word is singular in this passage) and “deacons” or “ministers” (διάκονος diakonos \dee AH kaw nawss\ also “servant”), but it also mentions “women.” If you look at any Bible with footnotes, you will see there is some significant difference in how the translations understand the reference to “women” in 3:11. I have arranged the following verses (all from Logos versions of the respective Bibles) in the order I consider to be the most literal translation to the freest translation, highlighting the English word translated from γυνή (gynē \goo NAY\, “woman, wife”) and the respective versions’ footnotes under each verse:

‎‎‎‎AV    Even so must their wives be grave, not slanderers, sober, faithful in all things.

‎‎ESV    Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things.

Wives likewise must or Women likewise must [i.e. no “Their”]

‎‎NASB95    Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.

i.e. either deacons’ wives or deaconesses

NIV84    In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.

deaconesses

‎‎NIV    In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.

possibly deacons’ wives or women who are deacons

‎‎‎‎NLT    In the same way, their wives must be respected and must not slander others. They must exercise self-control and be faithful in everything they do.

or the women deacons; the Greek word can be translated women or wives

Message    No exceptions are to be made for women—same qualifications: serious, dependable, not sharp-tongued, not overfond of wine.

You can see right away where the issue lies with this passage: Are the “women” the wives of the leaders mentioned (if “wives” is intended, then “deacons’ wives” is more likely, given that “overseer” is singular in this passage) or any women in the church? In 1 Timothy 2:9–12, Paul seems to address “women” generally, not “wives” specifically. Is there any reason to think he would switch up in this passage? The difference in translations is obvious, but none of the translations are wrong per se in translating the word either “women” or “wives.” What concerns me as a scholar about the translation is the “gloss” (a word added presumably for clarification) of the plural possessive pronoun “their” in some of the versions. (You will notice that I italicized it in the verses, a common practice in more literal translations to indicate the word is not directly translated from a Greek word in the text.) Granted, this is a plausible translation, but not a necessary one. It is also highly interpretive. I’m not saying the Bible translation committees necessarily had agendas or were wrong to add the gloss, but it is something that the savvy Bible student should consider when studying this passage.

A Structure Word

Another word that reveals the structure of the passage is ὡσαύτως (hōsautōs \hoh SOW tohss\ “likewise”). The word is found 17 times in the NT, including four times in 1 Timothy, and implies not only a similarity of action, but a similarity of the subjects of those actions being compared. What is interesting is this word is found three verses earlier, in 1 Timothy 3:8: “Deacons likewise…” The question is, “Like what?” or “Like whom?” The obvious answer is like the elder in vs. 2. This point is even more obvious when one considers that there is no main verb in vv. 8 or 11: the verb is actually borrowed from vs. 2: “It is necessary for the elder [and deacons and women] to be….” The passage has a parallel structure signifying three leadership roles: elder, deacon, and women.

So what does that mean for the role of women specifically? I think it is important at this point to bring in a couple more passages of Scripture so we can have a broader view of the role of women in early church leadership. Titus 1–2 gives further instructions on elders (both the ἐπίσκοπος and the πρεσβῦτ- kind). The role of the “older women” (πρεσβῦτις presbytis \press BOO tihss\) was to teach the younger women to be more Christ-like. I think that is a perfect example of an appropriate role for female leaders in the church: teaching younger women. In 1 Timothy 5, Paul uses similar language to 1 Timothy 3 in describing the widows, especially those who are older, will probably not remarry, and have significant time to devote to serving the Lord and his people (see also 1 Corinthians 7:8, 34b). It would not surprise me to find that Paul’s reference to women leaders in 1 Timothy 3:11 included widows, especially since the larger context of the epistle supports that idea.

Backtracking

Now that I’ve put out there what is sure to be controversial among my more conservative readers, I want to backtrack a bit and talk about the first part of 1 Timothy 3. I mentioned above that the word for “elder” in v. 2 is singular. The passage actually uses a feminine form of the word for elder, which implies the office or the abstract concept of eldership, not necessarily the gender of the person holding the office. The question to ask is, “Why is this term singular when ‘deacons’ (v. 8) and ‘women’ (v. 11) are plural? Don’t most churches have more than one elder?”

A more literal rendering of ἐπίσκοπος may shed some light on the subject. The word is a compound of ἐπί (“over”) and σκοπός (“see, watch” e.g. “scope”), so some literally translate the word “overseer” (see for example 1 Peter 2:25, where Peter describes Jesus as “the Shepherd and Overseer of your souls”), and it eventually made its way into English as “bishop” (Gk episkopos > Latin episcopus > Old English bisceop [Merriam-Webster]), which is how some older English versions render the word. I have run in some circles where the concept of a lead pastor is frowned upon by leadership. One man should not have such authority over a congregation, so they say. But I think we find support for that concept in 1 Timothy 3 and Titus 1–2. Certainly any pastor should have the qualifications of an elder, and I would argue that the pastor should be considered a member of the eldership in whatever church he (or she!) serves. The job of an “overseer” (for I equate “overseer” with “senior” or “lead pastor”) is not to run the whole show alone, but to equip others for works of service to build up the body of Christ (Ephesians 4:11–13). I am quite comfortable with the concept of a senior pastor when the duties and responsibilities of such are rightly understood and when such a person lives up to those responsibilities.

As a side note, when the words for elder are used in the plural (Acts 20:28, Philippians 1:1 for ἐπίσκοπος), I believe they refer to the group of those who lead individual house churches. Titus was instructed to appoint πρεσβυτέρους (plural form, 1:5), but then Paul immediately writes about the ἐπίσκοπος (singular, 1:7).

Conclusion

I think it is important that we have a proper understanding of Scripture, otherwise I wouldn’t write this blog. But it is equally important that we not force one view upon another. As I discussed in the 1 Corinthians post on tongues, love must come first in any doctrinal discussion. Teaching without love and compassion is little more than indoctrination. As a pastor, I wouldn’t impose the concept of women in leadership on a congregation that wasn’t ready for it, but I wouldn’t hesitate to teach the concept whenever the opportunity arose. And I would always make sure the leadership in any church I served understood what I believe about the subject without insisting that they all jump on board. I am presenting the evidence here: it’s up to others whether they choose to be convinced by my reasoning and studies.

If you have stories about how your congregation has handled the role of women in leadership, I would love for you to share them in the comments. Thank you for reading!

Peace,

Scott Stocking

Appendix: Word Usage by Gender and Office in the Pastoral Epistles

Word

Transliteration/ Pronunciation

Meaning

Mena

Womenb

Eldersc

Deaconsd

Others
ἡσύχιος hēsychios \hay SOO khee awss\ adjective: quiet 1 Ti 2:2 1 Ti 2:2;
1 Pe 3:4*
ἡσυχία, hēsychia
\–KHEE ah\		 quietness 1 Ti 2:12(?);
2 Th 3:12e
 1 Ti 2:11–12;
2 Th 3:12
εὐσέβειαf eusebeia \you SEH bay ah\ godliness 1 Ti 2:2, 3:16,
4:7–8g; 6:11c Ti 2:12 (εὐσεβῶς) 		1 Ti 2:2, 3:16; Ti 2:12 (εὐσεβῶς)
 4:7–8; 6:11c 1 Ti 5:4 (εὐσεβέω to widows);
θεοσέβεια theosebeia \theh aw–\ godliness 1 Ti 2:10*
σεμνότης semnotēs \sem NAW tayss\ dignity 1Ti 2:2, 3:4; Ti 2:7 1 Ti 3:4; Ti 2:2
σεμνός semnos
\–NAWSS\		 dignified 1 Ti 3:8;
Ti 2:2		 1 Ti 3:11 1 Ti 3:8
κόσμιος* kosmios \KAWSS mee awss\ respectable; appropriate 1 Ti 3:2 1 Ti 2:9 1 Ti 3:2
κοσμέω kosmeō \–MEH oh\ I adorn 1 Ti 2:9,
1 Pe 3:5		 Ti 2:10 (slaves)
πρέπει prepei \PREH pay\ verb: it is proper for 1 Ti 2:10 Ti 2:1 (sound doctrine)
ὑποταγή hypotagē \hoo paw tah GAY\ submission 1 Ti 2:11 1 Ti 3:4 (children)
ὑποτάσσω hypotassō
\–TAHSS soh\		 I submit to 1 Co 14:34
ἐπιτρέπω epitrepō \eh pee TREH poh\ I permit 1 Co 14:34
αὐθεντέω* authenteō \ow then TEH oh\ I usurp authority 1 Ti 2:12
σωφροσύνη* sōphrosynē \soh fraw SOO nay\ sound judgment; moderation 1 Ti 2:9, 15
σωφρόνως* sōphronōs
\–FRAW nohss\		 moderately Ti 2:12 Ti 2:12
σωφρονισμός* sōphronismos
\–nee SMOSS\		 sound judgment; moderation 2 Ti 1:7h 2 Ti 1:7h
σώφρων* sōphrōn \–frohn\ adjective: moderate Ti 2:2 Ti 2:5 (younger) 1 Ti 3:2; Ti 1:8, 2:2
μιᾶς γυναικὸς ἄνδρα mias gynaikos andra “one-woman man” 1 Ti 3:2, 12 (plural); Ti 1:6
ἑνὸς ἀνδρὸς γυνή henos andros gynē “one-man woman” 1 Ti 5:9 1 Ti 5:9 (widows)
νηφάλιος* nēphalios \nay FAH lee awss\ temperate 1 Ti 3:2; Ti 2:2 1 Ti 3:11 1 Ti 3:2; Ti 2:2
προί̈στημι proistēmi \praw EESS tay mee\ I manage 1 Th 5:12;
1 Ti 3:4–5, 12;
Ti 3:8, 14		 1 Th 5:12; Ti 3:8, 14 1 Ti 3:4–5; 5:17 1 Ti 3:12 1 Ti 5:14 (οἰκοδεσποτέω young widows manage home)
πάροινος* paroinos \PAH roy nawss\ addicted to wine 1 Ti 3:3;
Ti 1:7
μὴ οἴνῳ πολλῷ προσέχοντας mē oinō pollō prosechontas not given to much wine 1 Ti 3:8 1 Ti 3:8
διάβολος diabolos \dee AH baw lawss\ devil; slanderer 1 Ti 3:6–7 1 Ti 3:11;
Ti 2:3		 1 Ti 3:6–7
ὡσαύτως hōsautōs \hoh SOW tohss\ adverb: likewise 1 Ti 2:9, 3:11 1 Ti 3:8 1 Ti 5:24 (bad & good deeds)
ἀνεπίλημπτος anepilēmptos \ah neh PEE laym ptawss\ blameless 1 Ti 3:2 1 Ti 5:7 1 Ti 3:2 1 Ti 5:7 (widows)

* Indicates that all occurrences of the word in the New Testament are listed here.

a Translated from ἀνήρ (anēr \ah NAYR\, “man, husband”; 1 Ti 2:8, 12; 3:2, 12; 5:9; Ti 1:6; 2:5); πρεσβύτης (presbytēs \press BOO tayss\, “old man, elder [holds title]”; Ti 2:2; and πρεσβύτερος (presbyteros \press BOO teh ross\, comparative adjective “older man, elder [holds title]”; 1 Ti 5:1–2, 17, 19; Ti 1:5; 1 Pet 5:1, 5). The generic word for “human” (ἄνθρωπος anthrōpos \AHN throw pawss\) is presumed to refer to both men and women unless context suggests otherwise.

b Translated from γυνή (gynē \goo NAY\, “woman, wife”; 1 Ti 2:9–12, 14; 3:2, 11–12; 5:9; Ti 1:6); πρεσβῦτις (presbytis \press BOO tihss\ “old woman, elder [holds title(??)]”; Ti 2:3).

c Translated from ἐπισκοπή (episkopē \eh pihss kaw PAY\, “office/function of elder”; 1 Ti 3:1); ἐπίσκοπος (episkopos \eh PIHSS kaw pawss\, “elder” [one who holds the title]; 1 Ti 3:2; Ti 1:7); πρεσβύτης; πρεσβῦτις; and (συμ*)πρεσβύτερος ([sym]presbyteros \[soom] press BOO teh ross\ comparative adjective “older man, [fellow] elder [holds title]”; 1 Ti 5:1–2, 17, 19; Ti 1:5; 1 Pet 5:1*, 5); πρεσβυτέριον (presbyterion press boo TEH ree awn\ noun “council of elders [holds title]”; 1 Ti 4:14).

d Transliterated from διάκονος (diakonos \dee AH kaw nawss\ “servant, deacon”; 1 Ti 3:8, 12; 4:6).

e Part of a command to the disruptive busybodies identified in 2 Th 3:11.

f Generic references or descriptions in 4:8 (1x); 6:3–6 (3x).

g Verb is second person singular, so presumably referring to Timothy only.

h A generalized statement in the midst of specific instructions to Timothy himself.


NOTE: Minor formatting issues were fixed on 11/4, along with clearing up a dangling modifier in the first paragraph. Other minor edits made 1/26/22.

November 1, 2011

“Father, Forgive Them…” (Luke 23:34)

Filed under: Biblical Studies,Christology,Greek,Luke Gospel of,New Testament,Passion,Soteriology — Scott Stocking @ 5:32 pm
Tags: ,

A friend of mine asked me the following question on Facebook and gave me permission to post the question and my response (edited a bit) here.

Here’s a question for you, Scott. Was just reading Luke 23:34 where Jesus says, “Father, forgive them for they do not know what they are doing.” Really? They didn’t know what they were doing? Then can’t we all be absolved on the same basis, that we don’t know what we are doing? Also, didn’t they know in some sense what they were doing? Didn’t they at least know they were murdering an innocent man? They knew they were having to “plot” against him . . . Just wondered.

Some observations:

  1. You are not alone in questioning this statement. It is in double brackets in the Greek text, which means it is of questionable authenticity but was retained given its prominent place in church history and liturgy. (In the UBS 3rd edition of the Greek New Testament, the statement has a C rating on a scale of A to D, with A representing the highest certainty that the original text is restored.) I could not find the statement in any of the other Gospels, so it appears to be unique to Luke.
  2. Who are the “them” he forgives? The immediate context seems to suggest they’re the soldiers, who were only following orders and didn’t have a clue about Jesus being the Son of God and Savior.
  3. John 11:49–52 seems to imply that the leaders really didn’t understand the full implication of what they were doing. Yes, they knew they were plotting, but John’s statement about Caiaphas’s unwitting prophecy seems to imply the Jewish leaders were more or less in the dark about who Jesus really was and is.
  4. We can offer forgiveness to anyone regardless of intent, motivation, etc. Jesus is not declaring that they are forgiven, but rather asking the Father to forgive them. “Ignorant” people sin all the time: ignorance is no excuse for sin (or civic lawbreaking for that matter), but it is not unforgivable. Great question!

[For those of you wondering when something from Thessalonians or Timothy is coming along, please be patient. I’m working on an update of my treatment of women in leadership from 1 Timothy 3 and surrounding contexts. It’s taken on a life of its own, it seems, and I keep learning new truths about the passage.]

Peace!

Scott Stocking

October 12, 2011

Called to Suffer? A Quick Word Study of πάσχω in Greek

Filed under: Biblical Studies,Greek,Romans — Scott Stocking @ 8:47 pm

A friend of mine asked me about the Greek words for “suffering” in Romans 8:16–17 and 1 Peter 2:21. I’ll give a brief excursus here on what I found.

Romans 8:16–17 says this in the NIV:

16 The Spirit himself testifies with our spirit that we are God’s children. 17 Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.

The word for “share in [his] sufferings” in vs. 17 is συμπάσχω (sympaschō, \soom PAHSS khoh\), which is only used twice in the entire NT, here and in 1 Corinthians 12:26 with reference to the whole body suffering when one part suffers. This is a compound word from the preposition σύν (syn, \SOON\ “with”) and πάσχω (paschō, \PAHSS khoh\ “suffer”). The σύν- prefix is a favorite tool of Paul’s to indicate “together with,” often in the context of fellowship with other Christ-followers or sharing something with Christ. Ephesians has over 20 σύν-prefixed words that reveal that meaning. Although the gospels and some of the general (=non-Pauline) epistles frequently use the word πάσχω for the suffering and death of Christ, Paul himself only uses the word to reference the suffering of Christ-followers. Romans 8:17 is an exception with his use of the compound.

My friend was concerned that the passage was taken out of context. There is no question that Paul is saying we must share in the sufferings of Christ to share in his glory, but since he never uses either of the words (the root or the compound) elsewhere to refer to those sufferings, what does he mean by the phrase? I think little else can be meant by Christ’s sufferings than his passion and crucifixion. In the context of Romans, however, I believe there is a connection, at least in part, between this passage and the discussion of baptism/immersion in Romans 6. Romans 6 contains several σύν-prefixed words (4 in 11 verses, by my count, plus one occurrence of the preposition itself), and 6:4 has the verbal connection of the word “glory” (a σύν-prefixed form in 8:17). Other verses like Galatians 2:20 (“I have been crucified with Christ”) and Romans 6:6 (“our old self was crucified with him”) confirm in my mind that Paul’s reference in 8:17 refers to our identification with the death of Christ. Paul also speaks of the battle between the law and sinful humanity in Romans 7 and 8 (see esp. 8:3–4), so I think another part of the suffering reference is to that battle we face in the flesh, just as Christ did, even though he never sinned.

I want to quote the larger context of 1 Peter 2:21. Peter uses the word πάσχω 11 times in his first epistle, with 4 of those coming in 1 Peter 2:18–23 (NIV):

18 Slaves, in reverent fear of God submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if someone bears up under the pain of unjust suffering because they are conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21 To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

22 “He committed no sin, and no deceit was found in his mouth.”

23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.

There is no “call to suffer” here, but only a call to endure, especially if it comes upon us unjustly. The word πάσχω here refers both to our own “suffering” as well as Christ’s suffering, and primarily to the former in the rest of 1 Peter. It’s not something we should seek out, as if suffering is an end unto itself. Paul is just recognizing that suffering happens, and it’s to our credit if we bear up under it and don’t sin.

I hope this helps my friend, and I hope my quick study helps you as well.

Peace!

Scott Stocking

Spiritual Warfare in Ephesians

Filed under: Biblical Studies,Ecclesiology,Ephesians,Greek,New Testament,Spiritual Warfare — Scott Stocking @ 7:11 pm

Paul’s letter to the Ephesian believers is a goldmine of theological truth and practical living. Paul writes about our standing in Christ in the first three chapters, and then makes an obvious switch in tone in the final three chapters to speak about how we should live in Christ (there are 40+ imperative verbs in the last three chapters of Ephesians, as opposed to 1 imperative verb in the first three chapters). As I will show in this post, this letter has a very nice overall chiastic structure, numerous patterns of three, and definite subtheme of spiritual warfare. Ephesians is so eminently practical that I used to joke I couldn’t preach a sermon without referencing Ephesians at some point. I have had the NIV text of Ephesians memorized for almost 20 years now, but with the release of the new NIV this year, I guess I’ll have to upgrade my memory!

The Overall Structure of Ephesians

Many scholars and study Bibles have presented various outlines of Ephesians. Watchman Nee, a prominent Brethren preacher in China in the mid 20th century, wrote an excellent treatise on Ephesians called Sit, Walk, Stand. His rough outline is that we have to sit at the feet of Jesus and learn who we are in Christ before we can walk in faith and stand against the powers of darkness. The irony of walking before standing does not escape his treatise either. Several years ago, I discerned the following outline, and this has been my schema for approaching Ephesians.

I.    1:1–14        Introduction and Blessing

II.    1:15–18a    Opening Prayer for Enlightenment

A.    1:18b        The Hope to which he has called you

B.    1:18c        The Riches of his glorious inheritance in the saints

C.    1:19a        His incomparably great Power

III.    1:19b-6:24    The Enlightenment Offered

C.    1:19b–2:10    The Resurrection

B.    2:11–3:21    Coheirs with Israel (2:12, 19; 3:6)

A.    4:1–6:24    Hopeful Living

1.    4:1–16        Life empowered by God’s blessing and grace

2.    4:17–5:21    Life among the pagans

3.    5:22–6:9    Life in your own household

4.    6:10–20    “Life” in the heavenly realms

IV.    6:21–24    Conclusion

Power, Riches, and Hope.

What more could a Christ-follower ask out of one epistle? Power, riches, and hope. But the power of the resurrection actually pervades the epistle in Paul’s characterization of the Christ-follower’s life “in the heavenly realms.” Paul uses that phrase (ἐν τοῖς
ἐπουράνιοις en tois epouraniois, \en toyss eh-pooh-RAH-nee-oyss\) five times in Ephesians (1:3, 20; 2:6; 3:10; and 6:12). In the opening verses, Paul assures the believers that they, corporately, have the fullness of God’s spiritual blessing for carrying out his will “on earth as it is in heaven.” We know from the next two verses (1:20; 2:6) that the heavenly realms are where we are “seated together” with Christ. Up through chapter 2, then, it appears that “the heavenly realms” is just another expression for heaven itself; but as we will see in chapters 3 and 6, the concept is much broader.

In chapter 3, there are those in the heavenly realms, identified as rulers (ἀρχή archē, \ar KHAY\; you have to clear your throat a bit to say the KH) and authorities (ἐξουσία exousia, \eks ooh SEE ah\), to whom the “church” (ἐκκλησία ekklēsia, \ek klay SEE ah\, God’s “congregation” on earth) is responsible to reveal the mystery of the gospel. This statement makes it rather obvious that the phrase ἐν τοῖς ἐπουράνιοις does not refer to “heaven” (οὐρανός ouranos, \ooh rah NAWSS\) proper, the eternal dwelling place of God’s holy ones. We know everyone in heaven knows about the gospel, but who are those “in the heavenly realms” that need to know about it? Chapter 6 broadens the scope even more: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world, and against the spiritual forces of evil in the heavenly realms.” So the heavenly realms encompass the entire spectrum from good to evil. But again, who are the inhabitants?

Walter Wink and Language of Power in the New Testament

For the answer to that question, I turn to the man who is probably the world’s leading scholar on the language of power in the New Testament, Walter Wink. If you’re not a pacifist, you might have a little trouble swallowing some of his liberal theology, but if you read his works, keep an open mind, because I believe he has profound insight into the concept of spiritual warfare. (I’m becoming more of a pacifist myself as I get older, but I’m not necessarily opposed to all wars.) His Powers trilogy (Naming the Powers, Unmasking the Powers, Engaging the Powers) is nicely condensed into a very readable volume entitled The Powers That Be (from which I will derive most of the material I present here). To put it simply, the powers and authorities of which the Bible speaks are entities created by God as stewards of various institutions in life (material or abstract), but they are also influenced by the people who inhabit those institutions. The powers are in the same boat as we humans, but on a much larger stage. They are, according to Wink (p. 31):

  • Created good;
  • Fallen; and
  • In need of redemption.

I cannot go into the details of Wink’s description of the powers, but in a nutshell they are the spiritual entities that, in a pure state, watch over human institutions for the common good they were designed to fulfill. Families are one example of an institution. Your own immediate family may have one power (akin to a guardian angel in my own thinking, but I’m not sure Wink would agree), but your extended family has another power that “governs” (or perhaps is governed by) the individual family powers. Do you behave differently at home than you do around your grown brothers and sisters? That may be the powers at work.

Businesses and corporations are also institutions influencing and influenced by powers. If you read the mission statements or core values of most corporations, you will see that they ideally exist to further the common good. However, when corrupt individuals begin to exercise wicked influence within a corporate setting, powers begin to take on the nature of the “corporate culture” and may even be or become the culture itself. If an individual bucks or rebels against the prevailing corporate culture, for good or evil, the corporate culture will generally disenfranchise the rebel. Just look at Enron, for example. Much of what happened there perpetuated itself after a while. Whistleblowers are not well liked when calling a corporation to accountability.

On the other hand, when a corporation does something right, it becomes a win-win situation. The Tylenol scare back in the 80s is a perfect example of this. Tylenol was forced to recall millions of dollars worth of product because of some isolated tampering incidents. Even though the incidents were local, Tylenol’s maker recognized the gravity of the safety issues involved and took the loss. Tylenol is still around today, 30 years later, along with its generic competitors. In doing the right thing, they not only set an example for the employees and their families that they care about integrity, but they also sent a powerful message resounding through the corporate world: “Do the right thing no matter the cost.”

Violence and the Powers

Violence also has a powerful influence on the powers, according to Wink. Violence can include anything from yelling and screaming to bribery to the use of deception and deadly force to obtain one’s ends. Violence breeds more violence and establishes a culture of violence. Wink distinguishes between the legitimate use of force to restrain evildoers and violence, which is the “morally illegitimate or excessive use of force” (p. 159). The ultimate goal, in Wink’s view, is nonviolent conflict resolution regardless of the nature or intensity of the conflict. By extension, you can say the same things about sexuality and pornography, gambling, alcohol abuse, and drug abuse. When any of those abuses of the created order become inappropriately prominent in an institutional culture, the culture becomes corrupt and in need of redemption.

Prayer, the Church, and the Powers

So what does all this have to do with you and me? I return to Ephesians 3:10 and 6:12. The body of Christ has the responsibility to work redemptively in the face of corrupt institutions and corrupt culture. Every time Christ-followers share the gospel with unbelievers, they speak not only to the unbelievers but to the powers and authorities that have influence on the unbeliever. Whenever Christ-followers speak out and act peaceably and redemptively against corporate and societal injustices, they send a powerful message to the powers and authorities behind those institutions. In some respects, it may be a numbers game: the more Christ-followers show they care about justice, peace, and redemption, the more influence that has on the powers.

But Wink takes the whole concept one step further by invoking prayer. Regardless of what you think about his general theology, I think Wink hits the nail on the head when it comes to prayer. A couple quotes from his chapter on “Prayer and the Powers” (p. 180ff) make the point: “Prayer is never a private inner act disconnected from day-to-day realities. It is, rather, the interior battlefield where the decisive victory is won before any engagement in the outer world is even possible….Unprotected by prayer, our social activism runs the danger of becoming self-justifying good works” (p. 181). A little later he writes, “The profound truth of this worldview is that everything visible has an invisible or heavenly dimension. Prayer in this worldview is a matter of reversing the flow of fated events from on high to earth, and initiating a new flow from earth to heaven that causes God’s will to be done ‘on earth as it is in heaven.’…What happens next happens because people pray” (pp. 182–3). So prayer combined with action is at the heart of spiritual warfare. Neither one is sufficient by itself, but of the two, I would argue that prayer is eminently more powerful in opening the doors of opportunity.

Some Examples, Positive and Negative

My brother (who will be back on American soil this week) spent the last year in Afghanistan with his construction unit building infrastructure for the Afghani army. That, in my mind, is a nonviolent means to support the legitimate defense of a sovereign nation. (I’m proud of him and his crew and what they accomplished, and the whole family is anxiously awaiting his return to Omaha.) I taught a course last year in Las Vegas and have a few former students who are working redemptively in the gambling industry. It’s not a concession to the gambling industry, but an opportunity to fight the good fight in the heavenly realms.

On the flip side, Westboro Baptist Church in Topeka, Kansas, has the wrong attitude about spiritual warfare. Whatever one may think about their sincerity, their protests against homosexuality and the military only serve to fuel the violence of the powers. The hate that spews forth from their actions and words comes nowhere close to bringing redemption to the powers in my opinion. In fact, one of the best ways to confront evil is to promote an attitude of love. This doesn’t mean tolerance of sin, but a respect for each person as uniquely human and worthy of respect as a special creation of God. As individual behaviors change, the powers respond. But individual behaviors change not from protests and words of condemnation, but from individual acts of love and service toward one another. If God’s kindness leads us to repentance (Romans 2:4), shouldn’t we expect our own kindness to do the same for those within our sphere of influence?

I myself have had experience on both sides. At one time in my ministry, I wrote passionately against homosexuality. But I also came to realize that if I didn’t get out and actually meet and interact with homosexuals, my words would fall on deaf ears, and I’d only be preaching to the choir. When I began to develop some social relationships with homosexuals, I began to see the impact I could have in making a positive presentation of Christianity. It wasn’t that every homosexual with whom I came in contact became a heterosexual, but some did begin to have a positive attitude toward Christianity where there had only been hatred and vitriol before.

The same can be said for a Christian response to abortion. We have a more powerful impact against abortion by supporting a woman through an unplanned pregnancy, helping her to bring the baby to term, than we ever will with all of our protests and (even worse) the vandalism and bombing of abortion clinics or the murder of abortion doctors.

This is why Paul is able to speak so highly of love in 1 Corinthians 13. Love is the ultimate tool (I refuse to call it a weapon) in the fight against sin, evil, and corruption, and at a minimum, it has to happen one person at a time. Love is superior to all other actions, and when we “live a life of love” (Ephesians 5:2), we speak to the redemption of the spiritual forces at work in the heavenly realms.

Conclusion

Spiritual warfare is a topic that has a lot of craziness around it, as well as a lot of well-intentioned but sadly misguided theology. I hope this post has enlightened you on the concept, and I pray that you will recognize the power that you have to speak and act redemptively as warriors in the battle in the heavenly realms. Put on the whole armor of God, and you will be ready to fight the good fight boldly and victoriously.

Peace!

Scott Stocking

October 6, 2011

ἐκκλησία: A Word Study

Filed under: Biblical Studies,Ecclesiology,Evangelism,Matthew Gospel of,New Testament — Scott Stocking @ 7:05 am
Tags: , , ,

Choose the best answer to complete the phrase: “Upon this rock…”

  • I will build my church
  • I will edify my congregation

The word ἐκκλησία (ekklēsia ek-clay-SEE-ah) is the word commonly translated “church” in the New Testament. In the Greek Old Testament, this word translated the Hebrew word for “congregation.” The word comes from two roots, which literally mean “called out;” (close to meaning of “saint”)

The verb translated “build” in Matt 16:18 (and the related noun) is used three different ways in the New Testament.

Construction of physical structures

  • Matt 7:24, 26; 21:33, 42; 23:29; 26:61; 27:40;
  • Mark 12:1, 10; 14:58; 15:29;
  • Luke 4:29; 6:48-49; 7:5; 11:47-48; 12:18; 14:28-30; 17:28; 20:17;
  • John 2:20;
  • Acts 4:11 (par. Mark 12:10); 7:47, 49;
  • 1 Peter 2:7 (par. Mark 12:10)

Generic references to persons and ideas

  • Romans 15:20 (v)    Paul’s desire to “build” where no one has built
  • 1 Cor 3:9 (n)        You are God’s “building”
  • 1 Cor 8:1 (v)        Love “builds up”
  • 1 Cor 8:10 (v)        Weak “emboldened” to eat meat offered to idols
  • 1 Cor 14:3 (n)        self-edification
  • 2 Cor 5:1 (n)        A “building” from God, “eternal house in heaven”
  • Gal 2:18 (v)        Paul’s hypothetical “rebuilding” of justification by law, not faith
  • Eph 4:29 (n)        “what is helpful for ‘building’ others up” to benefit the hearers

Direct or implied reference to the ekklēsia

  • Matt 16:18 (v)        “I will build my church”
  • Acts 9:31 (v)        The ekklēsiai were “strengthened”
  • Acts 20:32 (v)        God’s word “builds us up”
  • 1 Cor 14:4, 5 (v, n)    prophecy “edifies” ekklēsia, ekklēsia receives “edification”
  • 1 Cor 14:12 (n)    gifts that “edify” the ekklēsia
  • 1 Cor 14:26 (n)    when you come together, all things must “strengthen” the ekklēsia
  • Eph 2:19-22 (2v, 3n)    five different words related to “build” used in this passage
  • Eph 4:12, 16 (2n)    body of Christ “built up,” “whole body. . . ‘builds’ itself up in love”

Other references:

1 Cor 14:17; 1 Thess 5:11; 1 Peter 2:5; Romans 14:19 (mutual edification); 2 Cor 10:8 & 13:10 (Paul’s authority to “edify” believers); 12:19, 1 Cor 3:10-14, Col 2:7, Jude 20

Summary

Almost all occurrences of the word for “build” in the Gospels refer to a physical construction or the person constructing the object. However, when the word is used with people as the object, a better translation might be “edify,” or “strengthen.” The question must be asked then of Matthew 16:18: is Christ’s ekklēsia a physical structure, or people? How you answer this question, then, may determine how you answer the question at the top of the reverse side of this page.

Here it is again:

Upon this rock…

  • I will build my church
  • I will edify my congregation

What do you think?

October 4, 2011

πείθω A Word Study (PowerPoint)

Filed under: Biblical Studies,Ecclesiology,Greek,Hebrews — Scott Stocking @ 10:18 pm
Tags: , ,

This is the substance of what we dealt with in HUB for Week 5. We will finish our discussion of the passage in Hebrews 13:17-18 this Wednesday.

HUConcordance

If you want another example of a word study, although rather in depth, please see this week’s post on tongues.

Scott Stocking

October 2, 2011

1 Corinthians 13:8–13: When Will Tongues Be Stilled?

Filed under: 1 Corinthians,Biblical Studies,Ecclesiology,Evangelism,New Testament,Pneumatology,Tongues,Tongues — Scott Stocking @ 4:15 pm
Tags: , , , , ,

My previous post on Tongues prompted a discussion between me and a colleague of mine from Illinois in the comments on that post. I have a great deal of respect for Mark; he has served faithfully as a pastor in his current congregation for well over 10 years, and he is actively involved in promoting our church camp out there as well. We’ve had our disagreements from time to time, but he is a diligent student of Scripture, so like E. F. Hutton, when he talks, I listen.

If you’ve read the comments, you know that he and I are not on the same page when it comes to the operation of the gifts of the Spirit in the modern world. He makes mention more than once of tongues “ceasing.” Paul actually uses two different words for “cease” in this passage, and the one that refers to tongues is different from the other four occurrences of “ceasing.” I will address two more issues in this post: what is meant by what most translations render “the perfect” (τέλειος teleios, \TELL ay awss\); and how should we understand “in part” (ἐκ μέρους ek merous, \ek MEHR ooss\, from μέρος meros, ‘part’). Of course, the immediate context of chapters 12–14 will figure into this discussion, but also the bigger picture of the entire first epistle to the Corinthians. The overarching theme of 1 Corinthians is unity, and that will factor significantly into the conclusions I make in this post.

καταργέω

It is important to note, first of all, that in describing the diminished operation of prophecy, tongues, and knowledge, Paul uses the word καταργέω (katargeō, \kaht ar GEH oh\ ‘to cease’, ‘to put an end to’, ‘to invalidate’) four times: twice in verse 8 of “prophecies” and “knowledge,” once in verse 10 of “the partial” (more on that below), and once in verse 11 about “childish ways.” The first three uses in this passage are future passive (“will be ceased”), while the occurrence in verse 11 is perfect active (“I have ceased”; for now, I’ll use the word “ceased” to translate καταργέω, for ease of reference). However, Paul does not use this word to speak of tongues “ceasing.” Instead, the word Paul chooses is παύω (pauō, \POW oh\ ‘cease’). Given the frequency of καταργέω versus παύω, I would suggest that if Paul wanted to say the same thing about all three phenomena (tongues, knowledge, prophecies), he would have used the same word. Consequently, I think Paul is saying something different about the operation of tongues in the kingdom of God.

The word καταργέω derives from the preposition κατά (kata, ‘down from’, ‘against’, ‘according to’) and ἀργέω (argeō, ‘useless’, ‘lazy’), which itself is made up of the negative particle in Greek plus the word for “work” (α + ἔργον a + ergon). Oftentimes, a preposition prefixed to a verb has the purpose of specifying the direction of the action of the verb, but other times, the prefixed preposition functions more as an intensifier to the action of the root verb, as it does here. The word has some fluid usage in its 27 uses in the NT, being translated on a continuum from “destroy” to “fade” (at least in the TNIV). In 1 and 2 Corinthians, where we find nearly half the occurrences of the word, the word is used several times: “destroy” three times (1 Cor 6:13; 15:24, 26); “nullify” (1 Cor 1:28); “fading” three times, of the glory on Moses’s face, and to the veil that is “taken away” in Christ in the same pericope (2 Cor 3:7, 11, 13, 14; the latter is probably a play on words); “coming to nothing” (1 Cor 2:6); and the four occurrences in 1 Corinthians 13:8 (2x), 10, 11, which I will address momentarily.

The word καταργέω, then, would seem to support a translation that indicates knowledge and prophecies both face some ultimate demise in Paul’s future, but is it a vanishing act of those concepts altogether? At the very least, even if such things do not disappear completely (it is hard for me to imagine how knowledge can disappear at all, unless this refers to the products of knowledge), they become ineffective in obtaining God’s purposes, especially compared to faith, hope, and love. Notice the structure of vv. 8–10 (deliberately leaving some terms untranslated at this point):

8 Love never fails.

    If there are prophecies, καταργηθήσονται;

        If there are tongues, παύσονται

    If there is knowledge, καταργηθήσεται.

9    For we know ἐκ μέρους

    And we prophesy ἐκ μέρους

10 Whenever the τέλειος comes (the verb is subjunctive, reflecting possibility, not finite, reflecting certainty)

    The ἐκ μέρους
(καταργηθήσεται) will become ineffective/be ceased.

The first thing that sticks out in this structure is that tongues is never mentioned again in the rest of the chapter, nor is it said to be ἐκ μέρους. Because Paul deals with tongues and prophecy as two different issues in 1 Corinthians 14, I don’t think it’s possible to lump tongues into prophecy in this section. “Knowledge” and “prophecy” are identified as ἐκ μέρους in vs. 9, and in vs. 10, those are the things that become ineffective or cease, just as it says in vs. 8.

Backtracking for Context

At this point, I must back track to the end of chapter 12 and beginning of chapter 13 to bring more of the context into the picture. After spending the better part of chapter 12 demonstrating that unity doesn’t mean we are clones when it comes to spiritual gifts, but that each one of us is uniquely gifted by the Spirit to fulfill our respective roles in God’s economy, Paul ends the chapter saying, “And yet I will show you a way that surpasses all others” (1 Cor 12:31b, TNIV). My first questions here are, “A way to what?” “A way to do what?” “What are the other ways?” Paul is making a comparison here, and the placement of this statement reveals what the comparison is: He is comparing “unity in diversity” (chapter 12) to “unity in love” (chapter 13). Note how chapter 13 opens:

1 If I speak with the tongues of men and of angels,

    but do not have love,

        I become a noisy gong or clanging cymbal.

2 If I have prophetic utterances and

If I know all mysteries and all knowledge and

If I have all faith such that I can remove mountains,

    but do not have love,

        I am nothing.

3 If I parcel out all my possessions and

If I give my body in order that I may boast [NOTE: a widely attested variant, different by one letter, suggests this could be “burn”]

    but do not have love,

        I benefit nothing.

Perfect Love

The next three paragraphs begin with love (1 Corinthians 13:4, 8; 14:1). In 14:1, Paul says “pursue love.” Let me now answer the questions I raised regarding 12:31: Love is the way that surpasses all others; this is confirmed by Paul’s final statement in chapter 13: “The greatest of these [faith, hope, and love] is love.” His statement 14:1 prefaces and undergirds that entire chapter as well. What is love the way to? Why pursue love? Love is the way to unity! Let me say it again: Love is the best way to obtain and maintain unity in the body of Christ. The entire letter of 1 Corinthians deals with the problems of disunity among Corinthian Christ-followers. Chapter 13 is the climax of the entire letter and Paul’s solution to the Corinthian problem. Sure, Paul uses the analogy of a body to demonstrate “unity through diversity” in the spiritual gifts, but chapters 12 and 14 are minor or moot discussions if Christ-followers aren’t making love a priority.

I refer you back now to the first outline above on vv. 8–10. Notice this section begins with the statement “Love never fails.” In my outline, I parallel that with the statement “Whenever the τέλειος comes.” This is where I have a point of departure with my colleague Mark and thousands of other biblical scholars through the ages. The standard line that I was taught, and the one that Mark purports in his comments, is that the τέλειος represents the Scriptures. Now I do believe the Word of God is infallible in doctrine, but I don’t think the context of 1 Corinthians supports interpreting or understanding τέλειος as “Scriptures.” “Perfect” is the most common translation of τέλειος’s 19 uses in the NT, but a close second is “mature.” Given the context of 1 Corinthians, with Paul’s discussion about maturity (see also 1 Corinthians 2:6) and unity in using the spiritual gifts, I would argue that τέλειος would be better translated here as “maturity,” a direct reference to “love” with an implication of unity as the most excellent way, in contrast to the ἐκ μέρους of knowledge and prophecy, and as an implied conclusion from 13:1–3.

Verse 11 brings the point home: “When I was a child (νήπιος nēpios, \NAY pee awss\), I was speaking as an infant, I was thinking as an infant, I was reasoning as an infant. Since I have become a man, I have discarded as useless (κατήργηκα perfect tense of καταργέω) the things of infancy.” Both the verbs in the last part of this verse (“I have become” and “I have discarded as useless”) are in the perfect tense. In Greek, the general implication of the perfect tense is that it is an action completed in past time with results that continue into the present time of the speaker/writer. Paul already considers himself to be mature (“a man”), and has already cast off childish things. Paul says essentially the same thing in the next chapter, 14:20: “Brothers and sisters, stop thinking like children (παιδίον paidion, ‘child’). In regard to evil be infants (νηπιάζω nēpiazō), but in your thinking be adults (τέλειος)” (TNIV). In other words, what most translations render as “perfect” in vs. 10 refers to the maturity of a life grounded in love. But there are still a couple more concepts that need to be understood to shed any shadow of doubt about this translation.

ἐκ μέρους

Before bringing this all together into a translation and final explanation, one more phrase and one more word need clarification. What most translations render “in part” or “partially” is ἐκ μέρους in Greek. The phrase is found only five times, all in 1 Corinthians. The first occurrence of the phrase is in 1 Corinthians 12:27: “You are the body of Christ and members ἐκ μέρους.” In this verse, it doesn’t make sense to say that you are “members partially” or “members in part.” Some translations (e.g., ESV) render the phrase in this verse “individually.” The proximity of this phrase to the other four occurrences in chapter 13 should cause us at least to consider if the concept of individuality, as opposed to an idea of “partial” is intended in chapter 13. “We know individually” and “We prophesy individually” could imply the selfishness that Paul goes on to address in chapter 14. When a Christ-follower realizes the maturity of unifying love, individual, selfish desires are set aside. That is the message of vs. 10.

παύω

I have given much attention here to καταργέω, because that is one of the more prominent words in the passage. But it was all necessary to get to the discussion of how the word παύω applies to tongues in vs. 8. The word is found 15 times in the NT; almost half of those occurrences are in the negative: “not stopped” or “never stopped.” With the possible exception of 1 Peter 4:1, the word never refers to the absolute cessation of anything. It is used to describe someone “finishing” praying or speaking and of a storm subsiding (it is assumed that the people prayed or spoke again, and surely more storms occurred). Peter cautions about keeping one’s tongue from evil (1 Peter 3:10), which is the only time the word is used with “tongue” other than 1 Corinthians 13:8. So I don’t believe that Paul intended to say that tongues would absolutely disappear at the close of the apostolic age. Otherwise, why would he spend so much time talking about it in chapter 14? Consequently, I still believe tongues are in operation today, but should only be used (as with any gift) in love and to promote unity, not for selfish purposes. At some point in Paul’s future, they may stop; or perhaps they will come and go as the Holy Spirit determines the need for that particular gift. But I don’t believe the text supports the absolute cessation of tongues for all eternity.

Conclusion

So to bring this all together, let me provide a translation of 1 Corinthians 13:8–11:

8 Love never fails.

    If there are prophecies, they will fade [in comparison to love];

        If there are tongues, they will eventually die out [i.e., languages will die out as the people who speak them do] (παύσονται);

    If there is knowledge, it will fade [in comparison to love].

9    For we know individually (ἐκ μέρους) and

    We prophesy individually(ἐκ μέρους).

10 Whenever the unifying love (τέλειος) comes (the verb is subjunctive, reflecting possibility, not finite, reflecting certainty)

    The individuality (ἐκ μέρους) is set aside (καταργηθήσεται).

11 When I was a toddler (νήπιος), I was speaking as a toddler (νήπιος), I was thinking as a toddler (νήπιος), I was reasoning as a toddler (νήπιος). Since I have become a man, I have discarded as useless
(καταργέω) the things of infancy.

I do not believe any of the gifts of the Spirit have ceased operating in the kingdom of God. With due respect to my colleague in Illinois, I don’t see anything in Scripture that indicates only certain gifts were subject to cessation. Any attempt to purport this would seem to me to be the product of human reasoning and not biblical precedence. What would the qualifications be for cessation? They are not present in Scripture. The sacrificial system of the Old Testament was fulfilled and brought to completion in Christ. The spiritual gifts find their fullest expression in love. First Corinthians 13 suggests that if we’re loving one another as we should, we won’t worry about who has what gifts. If we’re loving one another, the gifts at best serve a secondary or supportive role to loving one another, but they still to this day serve that role. And not to neglect 1 Corinthians 13:13, the gifts also support our faith and hope in Christ, but the greatest is love.

Peace

Pastor Scott Stocking, M.Div.

Edited by author 10/6/2011; substantive edits were in both occurrences of the verse 8 translation. Minor rewording in the transition to the ἐκ μέρους section.

September 20, 2011

HUB Week 4:

Filed under: Biblical Studies — Scott Stocking @ 10:45 pm

Learning Outcome:

Interpret a difficult passage of Scripture using some of the principles you have learned in class.

This week, we will look at 1 Timothy 2:9–12. Here is the passage from the NIV and NLT:

(NIV) 9 I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes,p
10 but with good deeds,q appropriate for women who profess to worship God.

11 A womana should learn in quietness and full submission.r
12 I do not permit a woman to teach or to assume authority over a man;b she must be quiet.s

(NLT) 9 And I want women to be modest in their appearance.* They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes. 10 For women who claim to be devoted to God should make themselves attractive by the good things they do.

11 Women should learn quietly and submissively. 12 I do not let women teach men or have authority over them.* Let them listen quietly.

 

Here are some other Scriptures we’ll be looking at as background for our study of this passage:

1 Timothy 3:11

1 Timothy 5:11–14

1 Corinthians 14:34–35

1 Corinthians 11:5

Acts 18:26

Romans 16:7

Judges 4–5

Greek background:

The word for “have authority” (αὐθεντέω authenteō) in 1 Timothy 2:12 is not found anywhere else in Scripture. When Paul and other biblical writers speak of authority, they usually use the word ἐξουσία (exousia), as Paul does several times in 1 Corinthians 9 and 11. What do you think Paul is implying about the authority he doesn’t want a woman to have over a man by using a different word than normal?

I hope that’s enough to chew on. Sorry it’s late, but had a busy weekend.

Scott Stocking

September 18, 2011

“We Despaired of Life Itself”: 2 Corinthians 1:8–11; 4:7–10

Filed under: 2 Corinthians,Biblical Studies,Greek — Scott Stocking @ 8:48 am

8We do not want you to be uninformed, brothers and sisters, about the troubles we experienced in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired of life itself. 9Indeed, we felt we had received the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. 10He has delivered us from such a deadly peril, and he will deliver us again. On him we have set our hope that he will continue to deliver us, 11as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many.

My oldest brother, Neal, and his oldest son, Jeff, have been deployed in Afghanistan for the past year with their respective Guard units. Neal, who has been leading a couple construction units in two different parts of Afghanistan, is due to come home next month. Jeff has been serving as an MP at one of our bases in Afghanistan and will probably be home sometime between Thanksgiving and Christmas. I am proud of both of them and applaud them for their service to and sacrifice for our country. Both of Neal’s kids are grown. Jeff’s residence is in Omaha, and his son Chris lives in Kansas City. Neal’s wife Anne has been an absolute trooper as well, holding down the homestead in Omaha, and we’ve done what we can to support her and keep her engaged with the family in this time. It hasn’t been easy for her, but I hope she knows we have her back. Jeff is “unattached” (so far as we know, anyway!), but he still has his circle of friends whom I’m sure he misses and can’t wait to be reunited with.

My own life in the past year has been a microcosm of Jeff’s and Neal’s experience in the past year. One year ago this week, God “deployed” me back to my hometown of Omaha, Nebraska, to experience some victory over the long battle I fought in Illinois with underemployment. I do not regret that during my underemployment in Illinois, I had the freedom to be there for my kids on a daily basis. I was the “soccer dad”, getting them to school every day (and sometimes subbing for their teachers!) and to their appointments, practices, games, and other events with friends. I was involved in every aspect of their lives.

Divorce wrenched me away from all that. Without full-time work in Illinois, and with zero hits on the countless positions (over two years of daily searching job opportunities; I lost count of how many) I applied for in Chicago and other places close to home, and with no other family nearby, it was impossible for me to support myself there and provide the kind of support for my kids that they deserved. I had distinctly heard God calling me back to Nebraska (“There Is No Place Like Nebraska” kept ringing in my ears), and I knew that’s where God wanted me to go. Upon reflection, I think the homesickness I had been feeling for Nebraska since about 2005 may have been God telling me that I should have gone back then, but uprooting the kids seemed out of the question, and it certainly would have been a battle with my current ex I probably would not have won, or it may have forced her hand to file for divorce then. That’s all speculation and water under the bridge now, and when I had no other choice after the divorce, I went forward with my plans to come back to Nebraska and be a “boomerang child.”

God honored my faithfulness to follow his lead in several ways. I got hired my first full day back in Nebraska for the first FT job I’d had in years. It was a temp job, but I was back on my feet. That led to my current job, the best-paying job I’ve ever held in my life. It’s a great job, and I’m using all my skills, from math to English to writing and editing. I also got reconnected to my former church. Fort Street Christian Church sent me off to seminary 24 years ago, and when I came back last year, Fort Street had become StoneBridge. Attendance had quintupled, and the congregation was as vibrant as any I had ever experienced. I made connections and new friends almost immediately, and I have experienced a great deal of spiritual and personal growth through my involvement there. The church has become my family here; I wasn’t going to sit around and bemoan the lost daily interaction with my kids, and I’ve used my relocation as an opportunity for God get some work done in me that I had neglected as a busy dad and resident home-improvement servant. My brother and nephew get hazard pay for being on foreign soil. My hazard pay has been the spiritual growth I’ve experienced.

But amidst that, I’ve still been struggling with the separation from my kids. It’s been difficult to meet my financial obligations, and as such, I haven’t been able to see my kids as often as I like. My ex refuses to meet me half-way to transfer the kids, so I have to make the 8-hour, one-way trip whenever I want to see them and spring for a hotel room. And if I want to bring them back to Omaha with me, that’s another 8–10 hours in the car. My ex constantly reminds me how that’s a “punishment” for the kids and that pretty much everything else I do is “punishment” for them, taking them away from their friends and activities to come to Omaha to spend time with me, and that it was my choice to move 500 miles from the kids (never mind I’m providing a lot more child support from here than I could have from Illinois; more “hazard pay” for the family). I know it’s not punishment, but sacrifice, but some days the stress of my separation makes me feel like Paul in the 2 Corinthians passage I quoted above.

I know the God of all comfort knew what he was doing when he deployed me to Nebraska. I have already seen some of the fruit he is bearing in my life, as my half-sister and dad have started coming to StoneBridge as well. I have a renewed spiritual vigor and great opportunities for service. But that has been kept in check by the incredible sense of loss I feel at being separated from my kids. Yes, I still have regular contact with them on the phone and through Skype (when the video connection works), but as you might imagine, it’s not the same for me or for my kids. I feel the despair of death some days, the pain is that deep, but I know God and my brothers and sisters in Christ and my family are upholding me.

For those of you looking for the Greek (and I debated whether I should include any at all in this post), here it is. Paul uses the Greek word for “despair” ἐξαπορέομαι (exaporeomai, \eks ah paw REH aw my\) or ἐξαπορέω (exaporeō, \eks ah paw REH oh\) only twice in all his writings (and the only two times in the New Testament). Strong’s Enhanced Lexicon says the word derives from ἐκ (ek, ‘from’ or ‘out of’) + ἀ (a, negative prefix) + πορεύομαι (poreuomai, ‘go’), or in other words, “not go out of” or figuratively “internalize,” thus Paul’s comment about feeling the weight of the pressure he’s under. I can see that, but I also discern another possible etymology: ἐκ (ek, ‘from’ or ‘out of’) + ἀπό (apo, ‘away from’) + ῥέω (rheō, ‘flow’), or “go out of and away from” or figuratively “abandon”. Either etymology is fitting of my own situation. The only other time Paul uses the word is a couple chapters later in 2 Corinthians 4:7–10:

7But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. 8We are hard pressed on every side, but not crushed; perplexed, but not in despair; 9persecuted, but not abandoned; struck down, but not destroyed.
10We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body.

The word for “perplexed” (contrasted with “despair”) in this passage is the same word in Greek without the ἐκ- prefix. As with the passage from chapter 1, this passage also brings me comfort: I’m at my wits’ end, but I haven’t yet given up all hope, although I feel the pressure to give up more and more. And maybe that’s the point of all this. Like 2 Corinthians 1:9 says, all this is happening so that I might not rely on myself (I’m certainly finding out that’s not working), but that I should rely totally and completely on God. After all, he raised the dead; he can certainly see me through my current struggles.

A side note: I know I may have come across a little harsh on my ex-wife here, but that is the reality of my situation. I know she is doing the best she can for the kids, and I’m sure she feels a different kind of pressure dealing with the kids daily without me being in the area to provide regular relief. In spite of our continued arguments about things, I know she’s doing a great job, and I trust that all things will work out for the best for all of us. My kids are strong and doing well, but I know they miss my presence as much as I miss theirs. I would appreciate your prayers for all of us.

Peace to all!

Scott Stocking

September 13, 2011

HUB Week 3: Reading the Bible

Filed under: Biblical Studies — Scott Stocking @ 6:56 am

Learning Outcomes:

After attending this class session, the participant should be able to:

  1. Formulate a daily Bible reading plan that is comfortable for your schedule and for the level of interaction you want with the Bible.
  2. Describe the major sections of the Bible and the significance of each section.
  3. Initiate a Bible reading plan.

So now that you have a Bible, where do you start reading?

Old Testament

The Jewish people have three major sections in their Testament (what Christ followers call the Old Testament), as described in Table 1:

Table 1: Jewish Divisions of the Old Testament

Division (TaNaKH) 

Meaning of Hebrew Word

Range 

Torah 

Instruction 

Genesis–Deuteronomy 

Nevi’im

Prophets (includes “former” and “latter” prophets) 

Former: Joshua–2 Kings, excluding Ruth

Latter (Major): Isaiah–Ezekiel

Latter (Minor): Hosea–Malachi

Ketuvim

Writings

Books of Truth: Job, Psalms, Proverbs

Five Scrolls: Ruth, Esther, Ecclesiastes, Song of Songs/Solomon, Lamentations

The Other Writings: 1 & 2 Chronicles, Ezra, Nehemiah, Daniel

Our English Bibles have a different order and breakdown of the books, as reflected in Table 2.

Table 2: English divisions of the Old Testament

Division 

Brief Description 

Range 

History 

From creation to exile in Babylon and return to the Land 

Genesis–Esther

1 & 2 Chronicles cover the same history as 1 & 2 Kings. Chronicles is written from a priestly, religious perspective, while Kings is more historical and civic.

Wisdom Literature 

Primarily poetic or proverbial material 

Job–Song of Songs/Solomon 

Prophets 

Instruction, exhortation, and warning to Israel and Judah during the monarchy and beyond. 

Major Prophets: Isaiah–Daniel

Minor Prophets: Hosea–Malachi 

The New Testament has similar divisions, as shown in Table 3.

Table 3: English Divisions of the New Testament

Division

Brief Description 

Range 

History 

From the conception of Jesus to Paul’s imprisonment in Rome 

Gospels: Matthew–John (Matthew, Mark, and Luke are similar, so they are called “Synoptic Gospels”)

Acts: From the birth of the church to Paul’s Roman imprisonment

Writings 

Letters of Paul and other early church leaders to the churches 

Pauline: Romans–Philemon

General: Hebrews–Jude

Prophecy 

The future of the church 

Revelation 

Where do I start?

If you’re new to the Bible, you may want to start off slowly. Reading from cover to cover might prove to be a bit challenging when you get to extensive genealogies, census lists, and repetitive descriptions of sacrificial requirements. There are several ways you can go. Biblegateway.com has a 61-day reading plan that hits the highlights from every book in the Bible. They also have other reading plans that vary from a chronological reading of key stories to the entire Old and New Testaments in one year. Some plans even deliver you the passages by e-mail. If you Google “Bible reading plan,” you’re sure to get plenty of options to fit your schedule and your desired level of involvement.

Because the New Testament depends heavily on the Old Testament, I think it is a good idea to at least get your feet wet in the Old Testament. Genesis is full of interesting stories about the patriarchs, many of which are referenced in the New Testament (especially Abraham). Exodus, with its plagues, parting seas, and pagan-idol/golden calf worship has some excitement in it as well. The Psalms are very practical and relevant. Everyone can find something to relate to there. The prophets are always good for tension, redemption, and deliverance.

If you like a challenge and want to try to work through the genealogies, for example, here’s a tip to make those more interesting. Matthew and Luke both have genealogies of Jesus’s descendants (Matthew through Joseph, and Luke through Mary). See if you can match up the Old Testament genealogies with the ones those Gospel writers use. Look for familiar biblical names in those genealogies and then go off on a tangent trying to find out all you can about that person. Or when you get to the censuses of Israel or lists of the 12 tribes, try comparing those to see which tribes increased and which tribes decreased (and which disappeared altogether!).

Another idea would be to just dive into one book, learning all you can about it. If you’re a student of history, you can find a wealth of information about the cultural and historical setting of many of Paul’s letters that bring new insight to the biblical text. Pick a letter and dive in.

Are you a word buff? Get a concordance and look up all the occurrences of a key word in the Bible. One of my favorite studies is to look up all of the “one another” passages (there are about 100 of them) and learn what we’re supposed to be doing to “one another.”

There are always ways to make Bible reading interesting, engaging, and enjoyable. The neat thing is, you can adapt it to your own personality and style. Don’t be afraid to dive in and start digging around. God’s word will not return void (Isaiah 55:10–11). If you read it, the Spirit will open up new vistas of understanding that will fill your life with joy and courage.

Peace!

Scott Stocking

« Previous Page — Next Page »

Website Powered by WordPress.com.