The Pioneers’ New Testament

If you are trying to follow a “train of thought” here, the “departure station” was the reference in the previous post, where Paul asserts that in Jesus (Col.2:3), “are hidden all the treasures of wisdom and knowledge”! We have already dealt with “knowledge” (#29), and since the words are often used together, it is reasonable to assume that they are connected, but not synonymous. (The astute observation of our son’s late father-in-law was, “Knowledge is knowing a tomato is a fruit. Wisdom is having enough sense not to put one in a fruit salad!”)

In exploring “wisdom”, though, we are faced with another dilemma: two Greek words, sometimes interchangeably and sometimes identically translated as “wise” and “prudent”. Scholars with much higher credentials than mine have tried and failed to make a neat distinction between sophos and phronimos. L/S leans heavily toward practicality for phronimos, but also retains that flavor in more than half of the listings for sophos. Trench insists that only sophos has a moral component, and is used only with respect to God or to good men – but that simply is not true (see Rom.1:22, I Cor. 1:3, II Cor.1:12, Col.2:23, Jas.3:15,17). Bauer’s approach is more balanced, including both natural worldly wisdom and that which comes only from God in the treatment of sophos, and relegating phronimos primarily, although not exclusively, to matters of judgment or opinion.
Both words, to a degree at least, appear to be subject to one’s conscious choice, as well as being a native, gifted, or learned ability.
Plato and Aristotle used both words: the former for flights of philosophical fantasy as well as carefully reasoned argument, and the latter of scientific or mathematical understanding!

So perhaps we may also be forgiven for our occasional confusion!
Primarily because of the contexts in which they occur, I usually use words like “sensible” or “reasonable” for phronimos, and reserve “wise” for sophos, but I would not insist upon either choice.

Words related to phronimos (used 18x), phronesis (2x), phronimoteros (1x), and phronimos (the adverb – 1x) appear much less frequently than sophia (51x) / sophos (21x) / sophizo (2x) / sophoteron (1x). The older term, “prudent” fits well for most of the former group, as they refer to people behaving sensibly, from the world’s standpoint, in their situations (Lk.16:8 – 2x, Mt. 7:24, 24:45, 25:2-9 – 4x – , Lk.12:42). Please note, that simply using “good judgment” is nowhere represented as “wrong”. “Worldly wisdom” is only criticized when it is valued above that which comes from God, or contradicts Kingdom principles, as in the warnings recorded in Rom.11:25, 12:16; I Cor.4:10, II Cor.11:19. Indeed, using one’s best judgment is recommended in Mt.10:16, Lk.1:17, I Cor.10:15, and Eph.1:8.

The uses of sophia / sophos, on the other hand, require some sorting. L/S lists “cleverness or skill in a craft or art, skill in matters of common life, sound judgment, practical wisdom, learning, speculative wisdom, natural philosophy”, and notes that only among the Jews was it considered an attribute of God. This is not really surprising, if one considers the antics ascribed to the Greek and Roman deities. Both Paul (I Tim.1:17, Rom.16:7) and Jude (25) actually use the phrase, “the only wise God”. Might they have had exactly that contrast in mind?

Paul is careful to distinguish, in the first three chapters of I Corinthians, between “the wisdom of the world” and “the wisdom of God” – but he uses sophia /sophos for both. James also makes a clear distinction in Jas.3:13-17, offering a reliable standard by which the “real thing” may be recognized.
When the Ephesian and Colossian churches were under assault by advocates of mystical Eastern cults which claimed a superior, esoteric “wisdom”, Paul reminded them (Eph.1:8, 1:17, 3:10; Col.1:9, 1:28, 2:3, 2:23, 3:16) that disciples have already been made partakers of the very wisdom of God himself – “all the treasures of wisdom and knowledge” in the Lord Jesus Christ – and consequently have no need of anything “beyond” that (Col.3:16) “Christ’s word must continually reside among you all, richly, in all wisdom, as you keep teaching and admonishing each other”!

The wisdom required for that assignment is plainly and overtly recognized as the gift of God. Jesus had promised it for times of trial (Lk.21:15). It was listed right up there with the Holy Spirit among the qualifications sought for the first deacons (Ac.6:3), and heavily relied upon by Stephen (Ac.6:10), Paul (Rom.2:6,7; I Pet.3:15), and James 1:5.
A “word of wisdom” is listed among the gifts of the Holy Spirit to the church in I Cor.12:8, paired with a “word of knowledge” – the combination being a necessary component of faithful discipleship (#51). Someone has said, “knowing what needs doing, AND what to do about it”. “Walking in wisdom” (Eph.5:15, Col.4:5), likewise, is essential for faithful witness (#18).
Even Jesus himself, as a child, “increased in wisdom” as he matured (Mt.13:54, Mk.6:2, Lk.2:40,52), but for us “ordinary mortals”, it seems primarily to be the result of gracious revelation (Mk.11:25, 23:35; Rom.16:19, Eph.1:8, 1:17, Col.1:9).

A few other words are rarely rendered “wise”: suniemi (once — II Cor.10:12 —  “wise” and 24x “understanding”), sunetos (only used 4x, and invariably rendered “prudent” – Mt.11:25, Lk.10:27, Ac.13:17, I Cor.1:19), and magos (rendered 4x “wise men” in Mt.2, and 2x “sorcerer” in Ac.8 and 13). This latter word is Persian, and referred to astrologer-priests.

By way of contrast, several of the words appear with the negative prefix, “a-”, and are rendered “unwise, foolish, without understanding”: asophos (Eph.5:15), anoetos (Rom.1:14,Gal.3:1,3; I Tim.6:9, Tit.3:3), asunetos (Rom.1:21, 10:19; Mt.15:16, Rom.1:31), and aphron (Rom.2:20, Eph.5:7, I Pet.2:15). The contexts of most of these give the impression that the ignorance in each case was a matter of choice, unlike moros, which seems to be a condition that can be remedied.

Perhaps Paul’s (Eph.5:17) admonition, “be not unwise, but understand what the Lord’s will (#12) is,” the gracious invitation of James (1:5) to simply ask when we lack the wisdom for faithful living, and Paul’s reminders (Col.3:16 and I Tim.1:17) of the Word (#66) as the vehicle for communicating and sharing that wisdom, provide the best summary for those of us who are serious about learning faithfulness.

“Oh, the depth of God’s wealth and wisdom and knowledge! How (far) beyond searching are his judgments, and beyond comprehension his ways! For who knew the Lord’s mind? Or who became his advisor? Or who gave anything before to him, that it should be repaid to him? Because everything has its source, existence, and goal in him! Glory to him forever!” (Rom.11:33-36, PNT)

This study is an outgrowth of the former post. When I ran across the only reference for aischune that was not translated “shame”, but rather “dishonesty” (II Cor.4:2), where Paul asserts, “we have renounced the hidden things of dishonesty”, I thought this required attention. I have long advocated for the total avoidance of “hidden things” or secrecy of any kind in a Christian brotherhood, so the connection of “hidden things” with “shame” or “dishonesty” seemed quite relevant to these efforts. Of course, with careful study, one frequently learns that nothing is as simple as he would like it to be. This was no exception.

Both “hidden” and “secret” are traditional translations of the same words, with very few, seldom-appearing exceptions. Almost all (8 out of 12 words) are some variant of the verb krupto: primarily kruptos (noun, adjective, and adverb forms), another adverb kruphe, and the prefixed forms apokrupto / apokruphos, perikrupto, and egkrupto. L/S lists roughly the same usage for all of them: “to hide with a notion of protection, to hide oneself, to cover or bury, to conceal or keep secret, to engage in intrigue, to connive”, or in the adjectival forms, “hidden, secret, disguised, underhanded, hard to understand, obscure.”

Similar variety is also represented in New Testament usage. There are things and people that are “hidden” for protection (Mt.7:24, 13:44; Jn.7:10, 8:59, 12:36,19:38; Col.3:3). Some refer simply to ordinary privacy (Mt.1:18, 24:26, 26:26; I Pet.3:4). Some things are “hidden”, waiting for the proper time to be “revealed” (Mt.11:25, Lk.10:21, Eph.3:9, Col.1:26, 2:3; Mt.13:35, Rom.16:25). Some are rather ambiguous as to whether the “hiding” is a positive or a negative thing (Mt.10:26, Mk.4:22, Lk.12:2, 8:17, 8:27, 9:45, 18:34; Mt.5:14, Lk.1:24, Mt.13:33, Lk.13:21). And some are indeed nefarious, and strictly warned-against (Mt.25:18, 25:25; Rom.2:16, I Cor.4:5, II Cor.4:2, Eph.5:12, Rv.6:15,16).

Another perspective of interest is “who is hiding (or trying to hide) what, from whom, and why?” Jesus’ admonition in Mt.6:4, 6, 18, for example,is  an encouragement to keep one’s faithfulness private between the disciple and the Father, whose “seeing in secret” is loving affirmation, quite in contrast to the warning expressed by the same word in Rom.2:16 or I Cor.4:5. Whether or not we welcome the time when “the secrets of all hearts will be revealed” simply depends upon what is in our hearts!
Also interestingly, there is no overt suggestion that “things hidden from the beginning of the world” (Eph.3:9, Col.1:26, Mt.13:35, Rom.16:25) were deliberately concealed by the hand of God: only that they are exclusively and deliberately revealed (note the context of the above references), by his will and timing, and under his instructions.
The only people from whom the message of the Kingdom is deliberately withheld (II Cor.4:3, Lk.19:42, Mt.11:25, Lk.10:21) are those who have rejected the call of the King, in whom alone are “hidden all the treasures of wisdom and knowledge” (Col.2:3). It is he, also, in whom the very lives of those who trust him are “hidden” by the protective hand of God (Col.3:3), after having already chosen to begin the promised Kingdom life.

Lanthano / lathra (L/S – “to escape notice, unseen, secretly, privately, imperceptibly”, but also “treacherously, by stealth”) in the New Testament usually refers to privacy (Jn.11:28, Mt.1:19, 2:7; Ac.16:7), with only the latter two references bearing any underhanded flavor. The verb form carries a tone of attempted avoidance (Mt.7:24, Lk.8:47), but in a protective sense.

Aphanes (an adverb formed by adding the negative prefix “a” to the stem of phaneros, translated “manifest”, referring to any sort of revelation (Lk.8:17, Mk.4:22, I Cor.3:13, 14:25; Eph.5:13), is only used a single time, in Heb.4:13, and, like the citations in Mt.6 above, whether it is a threat or a promise depends upon whose side one has chosen to join!

 It is in the matter of “choosing sides” that the concept of “darkness” is thrown into the mix. All but 4 of the 59 references use some form of skotia / skotos (L/S – “darkness, blindness, obscurity, gloom, uncertainty, deceit, ignorance, death”). Occasionally it refers simply to the onset of evening (Jn.6:17, 20:1), the eclipse at the time of Jesus’ death (Mt.27:45, Mk.15:33, Lk.23:44), or the eventual destination of those who actively oppose the Lord, his people, and his ways (II Pet.2:4, 17; Jude 6, 13; Heb.12:18, Mt.8:12, 22:13, 25:30). A few times the implication appears to be privacy (Mt.10:27, Lk.12:13).
But most of the time, it is a description of intellectual or spiritual ignorance, whether as a result of opposing the Lord (Rom.1:21, 11:10; Eph.4:8, Mt.8:12, 22:13, 25:30, II Pet.2:17), or simply not having heard of his ways (Mt.4:16, Lk.1:79, Ac.26:18, Rom.2:19).
Darkness is also represented as the realm of overt evil (Lk.22:15, Jn. 3:19, Eph.5:8, 11,12; 6:12; I Thes.5:4,5), from which the faithful are urged to make a definitive break (I Pet.2:9, Col.1:13, Eph.5:11, II Cor.6:14, Rom.13:12, Mt.6:23, Lk.11:35).
John seems to draw the battle lines with the greatest clarity, both in his gospel (1:5, 8:12, 12:35,46) and in his first letter (I Jn.1:5,6; 2;8,9,11). Please refer also to study #75, “Light”, by way of contrast.

The key to the connection with “secrecy” lies in Jn.3:19-21: “The light has come into the world, and people loved the darkness rather than the light, for their deeds were evil. Everyone who practices wickedness hates the light, and does not come to the light, lest his deeds be exposed. But the one who is doing [acting in] the truth, comes to the light, in order that his deeds may be revealed, that they were performed in [for] God.”
Paul harmonizes very well with this tune in the paragraph that contains the reference with which we began: II Cor.4:1-6.

While it may be necessary in hostile environments for faithful brethren to operate quietly with respect to the darkness that surrounds, and sometimes threatens them (Mt.7:24, Jn.7:10, 8:59, 12:36), within a faithful brotherhood, there is no such need!
“Renouncing the shameful, hidden things” (II Cor.4:2), and “things hidden in darkness” (I Cor.4:5), we may take our places in complete, trusting mutuality as the Body of our Lord Jesus!
“Once, you all were darkness, but now you are light, in the Lord! Behave as children of light!” (Eph.5:8)
Amen!

I am just plain fed-up!

Whether it’s the “creeds” and “confessions” of liturgical groups, or the “praise songs”, “old hymns”, or pious-sounding, flowery prayers of groups that consider themselves less formal, the ubiquitous requirement to wallow in self-deprecation about “all my guilt and shame” is so blatantly opposed, not only to Jesus’ teaching, but to his entire life and interaction with people, that I often feel like walking out! Or at least, carrying a protest sign:

“JESUS NEVER SAID THAT!!!”

Please show me one single place where he did!

Neither noun — neither “guilt” nor “shame” – appears a single time in the entire New Testament, in connection with earnest followers of Jesus! In fact, “guilt”, in any context, is completely absent.
This subject has been addressed previously in the postings on repentance (#6), forgiveness of sins (#7), and “humility” (#14), but I think we need to look at these two words individually. They are symptoms of a pervasive disease, that is potentially fatal to the genuine message of Jesus, not to mention the welfare of his people.

The concept of “guilt” is not totally absent from New Testament writings. Twice, Jesus uses anaitios (L/S – guiltless, without fault or blame), once of himself (Mt.12:7) and once of priests performing their legitimate sabbath duties (Mt.12:5).
There are three words traditionally translated “guilty”. Hupodikos (L/S – a legal term, referring to trial and conviction), is used only in Rom.3:19, making the point that whether Jew or Gentile, the whole world has ignored God’s instructions. Opheilo (L/S – referring primarily to monetary debt, legal obligation, or duty) was only once rendered “guilty” (Mt.23:18), regarding one’s obligation incurred by oath. Its other translations are “ought,must, should” 18x, “debt” 5x, and “duty” 4x.
Enochos (L/S – legal liability or a court sentence), is translated “danger” 5x (Mt.5:21,22 – 4 uses – and Mk.3:29), 1x “subject” (Heb.2:15), and 4x “guilty” (Mt.26:66 and Mk.14:64 regarding the verdict at Jesus’ mock trial; James’ indictment – 2:10 – of people picking and choosing only parts of the law to observe; and I Cor.11:27.) This last is the only one that could conceivably be applied to “believers” – and it is directed toward those who are doing active damage to the function of the Body.

It is difficult to sort out the “shame / ashamed” words.
Aischunomai (5x), epaischuneo (11x), and kataischuneo (12x) (L/S – to dishonor, disfigure or tarnish; to disdain, to be ashamed (and consequently not do something), to be ashamed of having done something; to feel shame, or to cause another to do so) are exclusively rendered “ashamed” in the New Testament, except for two instances where for some reason, “confounded” was used (I Cor.1:27, I Pet.2:6), and two (I Cor.11:4,5) where “dishonor” was chosen. The only reference to a committed person being “ashamed” is with reference (Rom.6:21) to his former life. But Paul immediately follows that remark with v.22, “But now that you have been set free —” and paints a picture of sharp contrast.

Many references are admonitions to not be ashamed when persecuted or put-down (I Pet.4:6, II Tim.1:8, 12, 16; Heb.12:12, Phil.1:20); nor of the Gospel itself (Rom.1:16, 9:3, 10:11); of Jesus (Mk.8:38, Lk.9:26), or of each other (II Cor.7:14, 9:4), and to take care that God / Jesus have no reason to be ashamed of us (Heb.2:11, 11:16).
There are statements that opponents were – or ought to be – ashamed (Lk.13:17, I Pet.3:16, Tit.2:8), and that brethren who are in error should be corrected, in order that they may be restored (I Cor.4:14, 6:5, 15:34; II Cor.10:8, II Thes.3;14), but none implying continuing “shame” on the part of faithful followers.

The other words are somewhat harder to pin down.
Aischune , the noun form of “shame”, only appearing 6x, is likewise never applied to the faithful. The one reference to Jesus, (Heb.12:2), says that he “endured the cross, despising the shame” (NOT “assuming” or “bearing” it!) The verb is kataphroneo, (L/S – “to look down upon, to be disdainful of, to think contemptuously of, to disregard, or neglect!”) This looks more to me like triumph and complete superiority than the much-touted “submission”! Where did the notion of his “bearing” or “becoming” shame come from? Certainly not the New Testament!
Paul (II Cor.4:2, Phil.3:9), Jude (13), and John (Rv.3:18) all speak of the “shame” of the disobedient, and Luke (14:9) describes the embarrassment of an egotistical guest. Notice the translation in II Cor.4:2 is “dishonesty”. That bears further study. Is requiring people to “confess” “shame” without any reason, really urging them to dishonesty?

Entrepomai, used 9x, represents a historical alteration of meaning. L/S lists “to command respect, to hesitate or feel misgivings, to reverence or feel regard for,” and only later “to feel shame or fear.” In Mt.21:37, Mk.12:6,Lk.20:13, and Heb.12:9, “reverence” was chosen; in Lk.18:2,4 , “regard”; and only 3x, I Cor.4:14, II Thes.3:14, Tit.2:8, “ashamed.” I will welcome your thoughts on how these choices might have been made. They are all valid translations of the word…..
Other words for dishonorable behavior are used more rarely: aschemosune (2x), atimia, atimao (negative forms of timao, to honor) 8x, entrope (2x), making little or no reference to its effect, or the perception of the actors. It is interesting that the only two uses of paradeigmatizo are Mt.1:19 of Joseph’s reluctance to embarrass Mary publicly, and Heb.6:6, the charge that those who turn away, put Jesus himself to public shame. (If you have downloaded the PNT, please add that in brackets to the end of the verse! I will correct it in the next version.)

 So, where does all this leave us?

Very simply: seek to live in such a way that we will have nothing of which to be ashamed,
that we will not make the Lord ashamed of us,
and that none of us will cause shame to other brethren.

But scrap the platitudes about “guilt and shame”!!!‘
YOU ARE NOT A “WRETCH”!!
YOU ARE NOT A “WORM”!!!
If you belong to Jesus, YOU ARE NOT “FULL OF GUILT AND SHAME”!
It does NOT make you “holier”, more appreciative, or more faithful, to wallow around “confessing”or singing songs, bemoaning some artificial construct of “guilt and shame”!

And for Jesus’ sake – (please note that I am using that phrase as Paul did, and not as a profanity!) – quit assuming that that sort of behavior is “praising the Lord”!!!

Praise him rather for setting you FREE from all that, to follow him!

This study started at church, too:  with the question, “Is the word about heaven being ‘torn open’ in Mark 1:10 the same as what happened to the temple veil when Jesus died (Mt.27:5, Mk.15:38, Lk.23:45)?”  A quick check confirmed that it is.

I was surprised to discover that schizo, (L/S – to separate or divide, physically or intellectually; to split wood, to have differing opinions, to shatter, tear, or cut) appears only ten times in the New Testament.  Four of these are cited above.  Five times, it is translated “rend” – the three above regarding the temple, and again in the Mt.27 reference speaking of rocks shattered by the earthquake, and the guards’ decision (Jn.19:24) not to tear apart Jesus’ robe.  Twice, it is rendered “divide” – Ac.14:4 and 23:7, of divided opinions in the crowds;  once “make a rent” (Lk.5:36) of a new patch on old fabric; once (Jn.21:11) when the fish-net was not broken; and once “open”, in the Mt.1:10 with which we began.
The noun, schisma (L/S – “a tear in a a garment, a division of opinion, plowing, or cloven hoofs”) occurs only eight times.  It is translated “division” 5x – Jn.7:43, 9:16, 10:19; I Cor.1:10, 11:18 – all referring to divisions of opinion among people; “rent” twice – Mt.9:16,  Mk.2:21 – which are parallel to Luke’s use of the verb (5:36) above; and “schism” once – I Cor.12:25 – regarding divisions in the Body.

Schizo / schisma seems to share the more drastic end of a spectrum of words describing breaking or dividing, with regnumi (5 uses) and its prefixed form, diarregnumi (also 5 uses).  Both are listed by L/S as “burst, break, rend, or shatter”, and in passive form, “to be wrecked, broken, torn, or disjointed.”

They also refer to the dramatic tearing of clothing (Mt.26:65, Mk.14:63, Ac.14:14), the bursting of wineskins by the fermentation process (Mk.2:22,Lk.5:37), the destructive activity of evil spirits (Lk.8:29, Mk.9:18, 9:42)  or pigs (Mt.7:6), as well as Luke’s account of a broken fish net (Lk.5:6).

The idea of “division” is usually less dramatic, and much more frequently represented by merizo (14x) or diamerizo (12x).  L/S lists “to divide, to distribute,or separate” groups of people, objects, ideas, or animals.  This may involve simple sharing of goods and/or responsibilities (Mk.6:41, Lk.12:13, Ac.2:3, II Cor.10:13, Heb.7:2), but also with a more hostile slant, a “house divided against itself” (Mt.12:25,26;  Mk.3:24,26), or serious divisions in the church (I Cor.1:13).

Aphorizo (L/S “to mark off boundaries, to separate species, to determine or define”) shares much of this sense (Mt.13:49, 25:32, Lk.6:22,19:9, Rom.1:1, II Cor.6:17, Gal.1:15), or “to set apart for office” (Ac.13:2), but can also have the sense, also noted in L/S, of “to banish, or set apart for rejection (Gal.2:12).

Dichostasia (L/S “dissension, sedition”), appearing only 3x (Rom.16:17, I Cor.3:3, Gal.5:20), seems to include only the negative aspects of division.

I had previously assumed that Mark’s use of schizo in his account of Jesus’ baptism was just the effusive vocabulary of an excited young man, which is evident in so much of his writing.
Matthew and Luke say simply that “heaven was opened”, and John reports the descent of the dove, but does not mention “heaven” at all.
Anoigo, the word used in Mt.3:16 and Lk.3:21, is a very ordinary word,  used of opening doors (literal and figurative), prisons,  eyes, mouths, treasures, and also of visions (Ac.7:56, 10:11, and frequently in the Revelation).  It appears 70 times in the New Testament, sometimes referring to miracles, but only part of the time.

 Looking at all of these word uses, however, leads me to suppose that Mark is really much more insightful that he usually gets credit for.  Maybe more so than all the rest!

Consider:  these are Mark’s only uses of schizo.  Might he not have intended that we make a connection?  Might the “heavens” have been “split open”, not so much to let the dove / Spirit out, but to allow people to see IN?
The Gospel accounts vary as to who saw what.  The Matthew passage is  not conclusive with respect to  the reference of “he”.  Jesus and John have both just been named.  The “voice” saying “this is my Son” would give the impression that it is being addressed to John.

Mark, however, (1:11) quotes “You are my Son” – obviously addressed to Jesus.  Luke follows Mark.  John does not connect the vision with the baptism at all, but he bears clear testimony to what he saw, and its correspondence to what God had told him previously.
No one reports whether the crowd saw or heard anything.  With the testimony equally divided, I think it is safe to say that at least Jesus and John saw and heard what had happened, and possibly others.

Now fast-forward to the scene in the temple at the time of Jesus’ death, which must surely have caused enormous consternation.  Remember, that huge, thick curtain was designed to prevent people from seeing or entering “the place where God dwelt”.  (Please refer to Citizens of the Kingdom, chapter 8).
But Jesus had spent the last three years trying to show the Father to anyone who was willing to look!(Jn.14:9).
His death, and subsequent destruction of both death, its power, and the one who controlled it (Heb.2:4), also destroyed the last vestiges of any validity for any pretense of the separation of people from their God!  The veil was deliberately destroyed so that those who had so long been excluded could not only see in, but also enter in to the very presence of the One we worship!
The writer to the Hebrews also notes that the temple / tabernacle was “a representation of the heavenly things” (Heb.9:23,24), but  Jesus has transported his people to the “real thing”!

In both the cases, the dramatic splitting open of the curtain and of heaven itself is not the work of any earthly power.  Jesus’ ministry of restoration is gloriously bookended by two displays of the gracious hand of God, crashing through aeons of separation and tearing them to shreds, in his mighty, amazing gesture of welcome – not only to his Son, but to his people!

Thanks be to God

From billboards to bumper stickers, novels, movies, songs, and sermons, we are bombarded with the (usually designed to be threatening) question: “Are you ready to meet God?” or “Jesus is coming: are you ready?”
Laying aside for the moment the most egregious error in such a message – which is failing (or refusing) to recognize that the word of the Lord’s coming is NOT a threat, but a promise, greatly to be anticipated – let us rather consider just what it is to be “ready”. Please review studies 124 and 125 as we undertake this one.

Different aspects of “readiness” – for many different occasions – are represented in the New Testament by three different “families” of words, which, although quite distinct in their implications, are seldom distinguished by English translators. See if you can suggest alternate words that would convey the differences.

Interestingly, only one of these, hetoimazo, hetoimos, is ever used in connection with the Lord’s return, although a second, kataskeuazo, appears four times regarding John’s preparations for Jesus’ first appearance.

I have chosen to pass over the four instances where mello, a versatile word used for anything that is “about to happen”, is translated “ready” (Lk.7:2, Ac.20:7, Rv.3:2, 12:4), because there is no idea of preparation involved. The reference is simply temporal: the more common translations are “shall” (25x), “should” (19x), and other indications of the immediate future.

Likewise, prothumia / prothumos was classically used of willingness or eagerness to do something, and in the New Testament, four times with respect to the relief offering collected by the Gentile churches for the Judean famine (II Cor.8:11,12; 8:19, 9:2), once (Ac.17:11) of the eagerness with which the Bereans received Paul’s message, once of Paul’s desire to preach in Rome (Rom.1:15), and twice as Jesus warns his disciples that although their “spirit is [ready] willing” (Mt.26:41, Mk.14:38), their human nature is not. Prothumia speaks of desire and enthusiasm, but lacks practical substance.

Paraskeuazo , appearing only 4x, leans a bit more heavily upon practicality regarding the offering (II Cor.9:2,3), and also refers to preparations for battle (I Cor.14:8), or simply the preparation of a meal (Ac.10:10). The noun form, paraskeue (Mt.27:62, Mk.15:42, Lk.23:54, Jn.19:14,31,42) refers exclusively to the Jewish Day of Preparation before the Passover Sabbath.
Kataskeuazo, referenced earlier, more often used in the sense of building: a house (Heb.3:3,4), the tabernacle (Heb.9:2,6), or Noah’s ark (Heb.11:7, I Pet.3:20), is also used in prophecy, by Gabriel (Lk.1:17) and both John the Baptist and Jesus quoting Isaiah (Mt.11:10, Mk.1:2, Lk.7:27). Both words are classically used of producing, preparing, or procuring something, or making preparations; but both are also used of fraudulent legal manipulations, to influence a court or “pack” a jury! I have not detected this aspect in any of the New Testament references, although I am sure that it happened – case in point, Ac.23:12-16, describing one of the plots against Paul (with the use of hetoimos).

The most common, and most versatile, of the words referring to “readiness” is hetoimos(17x), hetoimazo (29x). Liddell/Scott notes virtually any kind of preparation, whether for a meal, warfare, or any other event; to have cash-in-hand for payment of an obligation; the feasibility of a task; a promise made good; or lack of hesitation. New Testament uses include preparations identical with those in which paraskeuazo is used: preparing the way / people for Jesus’ arrival (Mt.3:3, Mk.1:3, 14:12; Lk.1:17, 3:4), and later, preparing the Passover meal (Mt.26:17,19; Mk.14:15,16; Lk.22;8,12,13), and the discussion (more frequently using prothumia) of the relief offering (II Cor.9:5).
Commander Lysias’ orders to assemble a military escort for Paul (Ac.23:23), and preparation for battles – which, please note, did NOT take place – (Rv.9:7, 15; 16:12); Paul’s request to Philemon for a guest room (Phm.22), and the women’s preparation of embalming spices (Lk.23:56, 24:1), as well as ordinary preparation of meals or lodging (Lk.9:52, 14:17; 17:8, Mk.14:15; Mt.22:4), all employ forms of hetimazo.

The adverb, hetoimos, expresses Paul’s acceptance of whatever fate awaits him in Jerusalem (Ac.21:13), as well as his deliberate travel plans (Ac.21:13), and Peter’s assessment of the Lord’s readiness to exercise judgment (I Pet.4:5). Earlier, Peter had used the adjective hetoimos in boasting of his loyalty to Jesus (Lk.22:33). Six times, the reference is to God himself doing the preparing: Mt.20:23 – arranging positions in the final kingdom; Lk.2:31 – the working out of the deliverance planned for all people; I Cor.2:9 – the unimaginably glorious inheritance prepared “for them that love him”; Heb.11:16 – the city, whose builder and maker is God; Rv.12:6 – refuge from persecution for the “woman” (the church?), and I Pet.1:5 – “the deliverance [salvation] that is prepared to be revealed in the last time”; and twice (Jn.14:2,3) Jesus speaks of “preparing a place” for his disciples.
Paul urges both Titus (3:1) and Timothy (II Tim.2:21) that they, and those they teach, be “ready / prepared for every good work”, and Peter (I Pet.3:15) advocates constant readiness to respond to questioners who are puzzled by “the hope that is in / among you”.

Only in a few parables does Jesus connect “readiness” with his return.
The parable about the feast (Mt.22:1-13 and Lk.14:16-24) uses the “ready” words only with respect to the preparations made by the host. It is their rude behavior that excludes the invited guests.
The judgment scene in Mt.25:31-46 refers to “the kingdom prepared” for those who have acted mercifully, and “the fire prepared” (not for people) for “the devil and his messengers”. Again, people are not charged with making the preparations.

In contrast, the story of the girls awaiting the arrival of the bridegroom (some manuscripts say “the bride”) places the responsibility squarely upon the guests. The ones who were welcomed were the ones who had been careful to keep their lamps working! (A reflection of Mt.5:14-16?)
Most significant of all is Jesus’ teaching in Mt.24:42-51 and Luke 12:35-48. The Master has been out of town, leaving his servants to tend to his affairs, and entrusting some with the responsibility to care for the others. Those whom the Master finds faithfully fulfilling their assigned duties are commended, and rewarded – not with starry crowns, but with greater responsibility! Notice that the one incurring the most severe punishment is the servant “in charge”, who abused those entrusted to his care! (Lk.12:45,46 and Mt.24:46-49), and treated his assignment as one of privilege, rather than responsibility.
Luke adds (47,48) the observation that the Master’s expectations (and reaction) are commensurate with the degree to which the servants were aware of his wishes.

Please note that nothing at all is said about what anyone “thought” or “believed”, or to what sort of doctrine, dogma, or creed he subscribed! (Refer also to W.S.#10).

Jesus does indeed encourage his people to “be ready” for his coming (Mt.24:44, Lk.12:40,47). It behooves us therefore, to check with him regarding what that “readiness” entails!

As long as you are busy following the Master’s instructions, YOU ARE READY!

Go out to meet him in unmitigated JOY!

Here is another example of a word with multiple meanings and implications which have been distinguished poorly, if at all, in most English translations. Representing eight different Greek words, whose primary meanings range from guarding a prisoner through the simple measuring of time and ordinary sleeplessness to sobriety and diligent faithfulness, by the use of the single English term “watch” seems careless at best. “Utterly irresponsible” might be a better analysis.

Most of the words, seldom used, can be sorted rather easily. Koustodia, transliterated from the Latin custodia, a Roman military assignment, is used in the New Testament only of the guards assigned to Jesus’ crucifixion (Mt.27:65,66; 28:11).
Agrupnia, simple lack of sleep, appears only in II Cor.6:5 and 11:27, as Paul describes the trials of his life, although the verb form, agrupneo, is three times (out of 4) connected with deliberate, careful faithfulness and prayer (Mk.13:33, Lk.21:36, Eph.6:18), or, in Heb.13:17, serious responsibility for other members of the Body.
Tereo (translated only 2x “watch” (Mt.27:36,54) – vs. 57x “keep”, in the sense of careful observance – and its prefixed form, paratereo (5x) – Mt.3:2, Lk.6:7, 14:1; 20:20; Ac.9:24 – refer simply to observation: “watching” to see what was going to happen, or, in the latter case, to apprehend Paul.
This leaves three, however, that require more detailed attention.

Phulake, for example, and its related words phulax and phulasso, had quite a variety of classical uses, by far most of which, at least in the noun form, referred to a prison (35x), or to the guards – phulax – (KJV “keepers”) assigned to administer them (Ac.5:23, 12:6, 19).
But as early as the third century BC writings of Herodotus, phulake was also applied to a period of time, originally a period of guard duty. In Roman times, the night was divided into four “watches”. Earlier jurisdictions had used three or five such segments. This use is seen in Mt.14:25, 24:43; Mk.6:48, Lk.12:38.
Liddell/Scott also lists the idea of guarding with a view to protection, as in the case of the shepherds in Lk.2:8, or the more common use as a bodyguard.

The verb form, phulasso, is never traditionally rendered “watch” in its 30 New Testament appearances. It is primarily translated “keep” (21x), and refers, parallel to the most common use of tereo, to “keeping” the law, the word of God, or any people, things, or principles committed to one’s trust. It is also used of taking precautions, or admonitions to “beware” (Lk.12:25, II Tim.4:15, II Pet.3:17, I Jn.5:21), and of God’s protection of his people (II Thes.3:3, II Tim.1:12,14; Jude 24).

Nepho, originally used only in the present (continual, progressive) tense, is traditionally rendered “watch” twice, and “be sober” three times. Earlier writers used it consistently as the opposite of methuo “to be drunk”, often as total abstinence. Later, it referred to self-control of any sort, or being sober and wary. One might paraphrase, “take things/life seriously!” The sense can readily be discerned from the words with which it is paired:
I Thes.5:6 – “Let us watch (gregoreo) and be sober (nepho)” (PNT – “Let’s don’t be sleeping like the rest, but be alert and sober.”)
I Thes.5:8 – “Let us, who are of the day, be sober, clothed in a breast plate of faithfulness and love”
II Tim.4:5 – “Be sober in everything ….Fulfill your assignment!”
I Pet.1:13 – “Be sober [alert]; set your hope [confidence] completely on the grace being brought to you”
I Pet.4:7 – “Be sensible (sophronesate) and calm [sober] (nepho) for the purpose of prayer”
I Pet.5:8 – “Be careful [sober] (nephate), be watchful (gregoresate)”

Do you notice the pairing with forms of gregoreo? This brings us to the last, and most common, of the words traditionally translated “watch.”(I Pet.5:8, referenced above).
Gregoreo is simply defined, lexically, as “to be fully awake”, but its New Testament usage is much richer than that. It was traditionally translated “be awake” – I Thes.5:10, “whether we wake or sleep”, (referring to physical life or death), and “be vigilant” (I Pet.5:8, referenced above) once each, and 20x “watch.”

Of these, four (Mt.26:38, 40; Mk.14;34,37) are from scenes in the Garden where Jesus asks for companionship in his lonely prayer.
Nine are admonitions to faithful preparation for Jesus’ / a master’s arrival (Mt.24:42, 25:13; Mk.13:34,35,37; Lk.12:37, I Thes.5:6, Rv.16:15) – more on that in the next study.
Seven are combined with instructions for persistent prayer to buttress one’s own faithfulness and avoid being deceived or turned away (Mt.24:43, Mk.14:38, Lk.12:39, Ac.20:31, I Cor.16:13, Col.4:2, Rv.3:2,3).
In each of the latter two groups, the idea is much more heavily skewed toward alertness than simple physical wakefulness.

Interestingly, although the concepts are closely connected, especially in the parables quoted in Mt.24, Mk.13, and Lk.12, the actual words for “waiting” and “watching” do not appear together, except in hymns and sermons! Combining the two ideas, unfortunately, too often leads to equating them, and therefore to unwarranted passivity in the understanding of both.

While a degree of passivity may be present in many of the “waiting” passages (see previous post), “watching” is most decidedly active, not passive.
Agrupneo, phulasso, nepho, and especially gregoreo, all require deliberate effort, whether in prayer or overt action.

“Watching” is NOT a spectator sport!
Neither is it a lonely, individualistic pursuit. Notice that every one of the imperatives is plural.
May we learn to wait – and watch – together – in determined faithfulness!

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This has been a surprisingly difficult study. It began, as several recent ones have, from a conversation at church. There is nothing like an interactive group of the Lord’s people to motivate earnest investigation of faithfulness. It is truly a gift of the Lord’s graciousness!

Jim had commented, almost as an aside, that whereas we usually think of ourselves as “waiting” for the completion of God’s plans, he had been impressed at Peter’s assertion that God himself was “waiting” for his people to get on board with his program (I Pet.3:20). That sparked speculation about how we might be inhibiting or delaying the fulfillment we seek. Are we keeping him waiting?

One excellent thing about such discussions is the way they send you “back to the Book”!

The concept of “waiting” in the New Testament is represented by no less than eight different Greek words! The lexicons are only of minimal help, and Trench’s work on synonyms does not treat these at all, so we are reduced to etymology and context to try to distinguish between them.

Three of the words appear only once, so there is no comparison available to us. Two of these are prefixed versions of meno (#58). Anameno (I Thes.1:10) speaks of waiting for Jesus’ return, and perimeno (Ac.1:4) is Jesus’ instruction to his disciples not to leave Jerusalem, but to “hang around” until they received the Holy Spirit’s empowerment for their assignment. The preposition ana can indicate either “up” or “again”, and peri is usually “around” or “in the vicinity of”. The third word, prosedreuo (I Cor.9:13), refers to people – either Jewish or pagan – who “wait” to perform ritual duties at an altar.

Three other words are prefixed forms of dechomai (“to accept, receive, or welcome”) which we will examine in a later post. It is not translated “wait” in the New Testament.
Apekdechomai, (“to await eagerly, to expect anxiously”), is used 7x. Although the people doing the waiting – uniformly for Jesus’ return – are usually disciples (“we” 5x) Rom.8:23,25; I Cor.1:7, Gal.5:5, Phil.3:20; and in Heb.9:28 “those who are waiting/looking for him,” in Rom.8:19, “all creation” is eagerly anticipating the “revealing of the sons of God” that will accompany that glorious denouement. The use of two prefixes would tend to emphasize the atmosphere of every reference as one of joyous anticipation.

Ekdechomai, (8x), with only one prefix, is usually a more ordinary form of expectation: the lame man “waiting” for the pool to be stirred-up (Jn.5:3), Paul “waiting” for his companions in Athens (Ac.17:6) or for the arrival of Timothy (I Cor.16:11); a farmer waiting for the harvest (Jas.5:7), and ordinary politeness at a church dinner (I Cor.11:33). But it is also used of Abraham’s faithfulness to God’s call (Heb.11:13), of God’s delaying the execution of his judgment (I Pet.3:20), and of Jesus waiting (Heb.10:13) for the final subjugation of his enemies! These latter two are the only references to “waiting” on the part of anyone but “ordinary” humans , other than the Rom.8:19 passage cited above. I am not sure of the implication of that observation.

Prosdechomai, occurring 14x, although its only use in Homer was “to await or expect”, later was more commonly used of welcome or acceptance, sometimes (not always) into the presence of a superior. New Testament references are weighted more heavily toward the older usage, including “waiting for the Kingdom of God” (Mt.15:43, Lk.2:25, 38; 23:51); for Jesus’ return (Tit.2:13, Jude 21); and for a master’s arrival (Lk.12:36), but also Jesus’ welcome of the “wrong” kind of people (Lk.15:2), admonitions to “receive” / care for traveling disciples (Rom.16:2, Phil.2:29), and the “acceptance”of persecuted status on the part of the faithful (Heb.10:34) and their refusal (11:35) to “accept” escape.

Prosdokao, also with 14 uses, although occasionally referring to “ordinary” waiting of people for other people (Lk.1:21, 8:40; Ac.10:24, 27:33) usually leans more toward the idea of expectation (Mt.11:3 and parallel Lk.7:19; Mt.24:50 and parallel Lk.12:46; Lk.3:15). This is true even on a totally human level (Ac.28:6, 3:5). However, there is an urgency evident in II Pet.3:12,13,14, regarding the Lord’s return, probably due to the severity of the persecution that the readers were facing.

Finally, proskartereo, usually translated (8x) “continue” – (which would really fit better with #58) – is only twice rendered “wait” – Mk.3:9 when Jesus requested the use of a boat, and Ac.10:7 of Cornelius’ servant. We will consider the others with the idea of “watch” (coming next!)

So where does this leave us?
Maybe our focus needs to be less on the specific idea of “waiting” and more on what we should be doing while we are waiting! The contexts of the listed references provide a clue: here are a few, and you can check out others.

I Thes.1:10, for example, is preceded by v.9, which speaks of their having “turned away from idols to become slaves to the true and living God.”
The discussion in Rom.8:18-30 includes dependence, not only on the Spirit’s intercession, but also on cultivating his fruit.
I Cor.1:7 is enclosed in an admonition (4-9) regarding growing into the community designed to prepare us for his coming.
While the disciples were “waiting in Jerusalem” for the coming of the Holy Spirit, they spent some of their time “organizing” – Ac. 1:15-26 – (which was NOT a part of the Lord’s instructions!) as well as “paying constant attention to prayer” (v.14), which was.

Later, Peter, who had earlier led the organization effort, writing to brethren under severe persecution (II Pet.3:12-14), reassures them that their longed-for deliverance will come – and urges them to live faithfully in the peace and justice for which they are waiting. (He was not laboring under the modern delusion that one needs government legislation or permission to live faithfully!!!)

Perhaps the most significant of all, although it does not use any of the “waiting” words, is the announcement of the Lamb’s wedding feast, in Rev.19:7. The waiting, of course, is over by then. But the invitation asserts joyfully, “His wife / Bride has prepared herself!” and explains that her radiant garments consist of “the just deeds of God’s people” !(v.8)

None of this should be taken as any kind of disparagement of waiting, or eager anticipation. That is very much in order. But it just might be that the “preparation” part is more practical that we tend to think. Maybe we and our Lord and Bridegroom are both “waiting”.

May we faithfully wait – and prepare – and speed the day!

I was asked to contribute at church this week, and this was the result.  It is not exactly a word study, although it relates to several already posted:  #23, 84 and 85 in particular.
I offer it here as a greeting and blessing to you all at this Christmas season.

Incarnation: Lessons from Clay

 Scriptures: OT: Jeremiah 18:1-6, Isaiah 29:16
NT: I Corinthians 12:12-26, Romans 9:20-21

 This is the season when the Incarnation is celebrated. Unfortunately, the standard celebration stops far too soon. It is easy to be sentimental about a baby in a manger; and pick it up later at Easter time with a lot of talk, most of it not supported by scripture, about Jesus’ death. But that ignores what is probably among the most amazing – and most crucial – parts of the story, the statement in John 1:14 : “The Word became flesh, and lived for a while among us!
“Flesh”: a real, live person! Somewhere along the line, I think probably in the middle ages, “flesh” came to be considered “evil” or “sinful”. The NIV even translates it that way. That can not possibly be true, or Jesus would not have adopted it, or emphasized it to his disciples after the resurrection, when they were frightened, thinking they were seeing a ghost – “A spirit has no flesh and bones, as you see I do!”
In the early church, the acid test of faithfulness (I Jn.4:1-3) was the acknowledgment that “Jesus Christ was come in the flesh!” that he was REAL. Hebrews 2 goes into considerable detail about why that was necessary, in order for him to definitively DESTROY death; but basically, it was because he knew that “show” was superior to “tell” when it came to forming a faithful Kingdom. “Tell” had been tried for a long time – the whole Old Testament period. The letter to the Hebrews makes it abundantly clear that “tell” did not work. That’s why Jesus decided he needed to “show.”

 Even that, though, is only half of the story. The concept of Incarnation has TWO branches: Jesus becoming a genuine, human person for our benefit, and his people becoming a manifestation of his own Body, for the benefit of the rest of the world! Incarnation has become OUR JOB!
Fortunately, the Creator of the universe has graciously undertaken the task of creating that Body – which is a good thing, since we ourselves can be pretty clueless, and often mess things up royally!
Since he created, and therefore owns, all that exists, he is entitled to use every bit of creation to reveal himself and his ways. NOTHING is off-limits – even the dirt under our feet.

 Both Isaiah and Jeremiah referred to God as a potter, and his people as clay, although that analogy appears only once in the new Testament. Notice that God told Jeremiah, “Go down to the potter’s house, and there, my word will come to you!”
Since beginning to work with clay, I have learned many things about how he chooses to work – starting long before a potter begins to form any vessel. I prepare my clay from scratch – digging and mixing it, to achieve a “clay body” which I can use. There are many ways in which this illustrates the effort the Lord expends, also, to create a Body he can use. You can’t understand this without getting your hands dirty, just as we are of no use to the Kingdom unless we are willing to get our hands dirty.

While in some places, usable clay can be found in a single deposit, in this area, successful pottery requires a mixture of four different kinds of clay, none of which is useful alone! This is also true of the Lord’s clay body. You need to feel and handle these clays in order to understand.
The red clay is strong – but good for nothing but bricks. It cracks when shaped, bent, or rolled thin.
The yellow is smooth and pliable, but not strong enough to stand up by itself.
The gray is grainy. It doesn’t stain like the other two, but will not polish to a nice surface. However, I always add it if the pot is intended for cookware, as the grit helps it to resist thermal shock.
The white is sticky, and while it can be used alone if one works very slowly, it does not polish well, but it can be used to remedy the problems of some of the others, and they also shine better with some white added. The mix can also be improved by some clay from elsewhere, like some very fine clay from a streambed in Alaska. Do you see any parallels in the types of people you know?

Before any of these can be used, they need to be powdered, soaked, and strained to remove gravel,sticks, roots, and assorted junk. Only the “junk” is removed. This pounding and straining process does not change the “being” of any of the clays. They still have their created attributes to contribute to the mix, but they are no longer individually recognizable. They have become a part of something entirely new. I can only guess at the proper proportions at this point; it will need to be adjusted later.
Notice that the clay cannot have the “junk” strained out without being wet. The proper amount of water at any time is essential. You all are familiar with the references to “water” as the Holy Spirit. There are just a few attributes that are relevant here. It is not for nothing that Jesus told his disciples to WAIT for the Spirit to empower their assignment. At many points in the process of clay preparation, YOU HAVE TO WAIT. To get the mix properly strained, I would soak this for a week or two, in order that the particles be completely absorbed and soak up as much water as possible.
Then, after straining, you have to WAIT again – while it settles, and excess water is poured off. Until then you can’t even check if you have a useful mix.
After it is dried to a consistency you can handle, if the proportions are not right, one or more ingredients can be added to improve the texture. At each point, the clay has to be thoroughly mixed.
When you are satisfied with the mix, it then has to WAIT again – to sit – for several weeks – (the Japanese potters are said to never use the clay they mix, but leave it for their grandchildren!) – to “mature”. (I don’t know what this does, but the product does not work well if you don’t let it sit.)
Notice that there is a difference between mixing and combining. I tried combining two clays, because I thought it might “look nice”. But they cracked in the firing. Their shrinkage was not alike. Thorough MIXING is necessary for a successful product. A lot of talk is bounced around today about “diversity.” And that can be a good thing – but only if the diverse people are MIXED, and not just “combined.”

 The forming of a pot, its finishing and firing, also require extensive experience on the part of a potter. They must be regulated by both the characteristics and content of the clay body, and the final result that is desired. (Jeremiah and Paul were not potters! The clay does NOT always perform as the potter may have in mind!) But as Jeremiah observed, if a pot is “spoiled”, the potter can readily use the clay for something else. Unfired clay is completely recyclable.
Perhaps the potter will adjust the mix, or even modify his earlier plan.
Perhaps he will need to work more slowly, allowing the clay to become partly firm before adding more.
Perhaps he will need thicker walls, to be scraped later to the shape and thickness he intended.
Perhaps it will be necessary to do preliminary smoothing and polishing before the piece is finished. Even after it is mostly dry, an even, polished surface may require the addition of a thin coating of finer clay, known as “slip”, to correct imperfections. Many hours of rubbing with a smooth stone are needed to create a good shine.

The firing, too, requires that the potter be very familiar with his clay, and know how much heat it can endure.. Earthenware, with its high iron content, cannot endure high-fire temperatures. It melts. But other clays, like fine porcelains, would crumble if only fired to low temperatures. Blackware and horsehair decorations require even lower firing temperatures, or they will be ruined.

 Our focus today, however, is simply upon the preparation of the clay body, and the Body into which the Lord intends to form his people, in order that we may actually become a credible part of the Christmas miracle of the Incarnation. I was not able to find a Gospel reference to the quotation attributed to Jesus in Heb.10:5, but I believe it is hugely relevant to correct many of the common misperceptions that have persisted in what is labeled “Christian doctrine”. Jesus says very plainly, (presumably to his Father), “You didn’t want sacrifices and offerings, but you fashioned a Body for me!” And after detailing some of the failings of the old system, he declares, “Look, I have come to do your will!”

 As a celebration of Jesus’ incarnation at the Christmas season, I commend to you the exercise of combing through the Gospels to list all the reasons why Jesus said he came! I expect you will be as surprised as I was, how radically his own statements differ from “standard Christian teaching”.
But if we are rightly to fulfill the mandate to participate in the Incarnation, it behooves us to find out what Jesus considers that it involves.

May we be properly strained, mixed, and blended into the Body that our Master Potter can use for his purposes!

We have seen how folks at one end of the Christian spectrum err in the direction of self-deprecation and obsession with “surrender” and “sacrifice” (see previous post), but folks at the other end depart just as far from the New Testament message in their insistence upon celebrating having achieved “victory in Jesus” to the exclusion of any recognition of a need to grow up, and to become mature, disciplined disciples.

Unlike “surrender”, nikao, “to be victorious, to conquer, to win, to be successful, to prevail” (L/S) does at least appear in the New Testament: twice it is rendered “conquer”, once “get victory”, 24x “overcome”, and 1x “prevail.” Seventeen of these occur in the Revelation, ten of which refer to folks who have remained doggedly faithful in the face of severe persecution (2:7, 2:11, 2:17, 2:26, 3:5, 3:21, 12:11, 15:2, and 21:7). Three refer to the triumph of Jesus himself (3:21, 5:5, 17:14), and four to the temporary, apparent victory of the forces of evil (6:2 – twice –, 11:7, and 13:7).

Of the rest of the New Testament, one reference is to Jesus (Jn.16:33) as he reassures his disciples that he has already overcome the world, and one is in the parable (Lk.11:22) where he speaks of a strong man being “overcome” by one stronger than he.
The remaining eight are confined to two epistles. In Rom.3:4, Paul is referring to God’s victory in his just judgment, and in Rom.12:21 he urges his readers not to allow themselves to be “overcome by evil”, but proactively to “overcome evil with good.”
John, in his first letter (2:13-14), addresses the young men of his congregation as those who “have been gaining victory” – a present perfect tense – over the evil one. The perfect tense describes action that began in the past, but continues into the present, and perhaps beyond. Later (4:4), he reminds them that their victory over the anti-Christian spirits of the world (v.1-3) is possible because “the Spirit that is in / among you all is greater than what is in the world.” The game isn’t over yet! And in 5:4-5, his assertion is that following the Lord’s instructions is not burdensome, because those who have been born of God (enlisted in the Kingdom) are (present tense) in the process of overcoming the world. The “victory” (nike) that has conquered (aorist tense) the world, is identified as their / our faithfulness! This is yet another place where the dynamic understanding of pistis (#1) is absolutely essential.

The noun nike, and its later form, nikos, is used only five times total. In I Jn.5:4, referenced above, and also I Cor.15:54,55,57, it is celebrating his people’s sharing in Jesus’ victory over death / the grave (refer also to Heb.2, although the word is not there), and Mt.12:20, which quotes a messianic prophecy of Isaiah (42:1-4). In every instance, the “battle” in which both Jesus and his people have “overcome / conquered / been victorious”, is the ultimate struggle against the forces of evil and death. There is no reference whatever to the petty annoyances of life to which some folks love to apply it. (Perhaps they have never recognized the real enemy?) As in so many of our other studies, the real issue, whether on a personal or a corporate level, is “Who’s in charge here?” And the reply is clear (Rv.17:14) –”The Lamb will conquer them, because he is Lord of Lords and King of Kings, and those with him are called (#54) and chosen (#56) and faithful (#1)!”

There are a few other words that are rarely rendered “overcome” or “prevail”.

Peter uses hettaomai (II Pet.2:19-20) in warning his readers that they will become slaves to whomever / whatever they choose to allow to “conquer” them (similar to Paul’s use of nikao in Rom.12:21).
Luke employs katakurieuo (Ac.19:16) along with ischuo, to describe the defeat of the impostor-exorcists at the hands of a man possessed by an evil spirit.

Ischuo also appears in Ac.19:20 of the growth and success of the true message of the Gospel, and in Rv.12:8 of the dragon and his cohorts. Ischuo is more commonly used as one of the “power” words (#31), having primary reference to physical strength.

The prefixed form, katischuo, occurs only twice: emphasizing the inability of the “gates of hades/death” (Mt.16:18) to “prevail” against Jesus’ church, and the way the chief priests were able to beat down Pilate’s objections (Lk.23:23) to their lynch-mob.

Perhaps the most fascinating word of all in this group is hupernikao, a prefixed form of nikao. Liddell/Scott records only three writers to have used it: two of them renowned medical doctors – Hippocrates in the 5^th century BC, and Galen in the 2^nd century AD; and Paul in Rom.8:37.

The preposition huper may refer to something being “above, over, or beyond” normal expectations; or, if a relationship is being described, it can mean “on behalf of, for the benefit of” a person or cause.
As a prefix, it carries the flavor of “exceedingly” or “excessively” (English cognate, “hyper”!)
Medically, an active form of the verb might refer to a patient having “conquered” or “prevailed” to recover from his illness; a passive form might indicate that he succumbed to it. But Paul is not speaking of disease.

He has just listed a host of situations or conditions that might threaten one’s confidence or trust in the love of God. The subject is the all-encompassing completeness of God’s provision for every eventuality (not to avoid it, but to get through it), by the triumph of Jesus’ resurrection, even in the face of the most brutal persecution. It is “in all these things” that we are “gaining an exceptional victory (traditionally, “more than conquerors”) through the One who loved us.”

Slowly and carefully re-read vv.31-38, and let the picture soak into your consciousness.

No shallow boasting of “victory” over a stubbed toe, an unpleasant associate, or even a bad habit, is here. Rather, we are being provided with the “ammunition” required, to exercise the faithfulness described by John (I Jn.5:5), and to participate joyfully in the triumph of our King!

Thanks be to God!