The Pioneers’ New Testament

Despite the protestations of popular hymnody and preaching, Jesus himself never connected the idea of “freedom” with either his death or his resurrection. It was the mission announced in his “inaugural address” (Lk.4:18), and his identity as the King of Kings, that authorized him to set his people free!

Actually, Jesus referred specifically to being “free” on only three occasions: a discussion with prospective disciples (Jn.8:32-36), a conversation with Peter about the tribute-tax (Mt.17:26), and in Mt.10:8, using a different word, instructing his disciples not to make any charge for the service to which he had commissioned them.
Even Paul, who is so widely (mis-)quoted in various retributionary theories about Jesus’ accomplishments, never makes any such correlations with “freedom.”
So it is appropriate that we lay aside the baggage of song and story, and investigate, “What does the New Testament say about Jesus’ very important provision of freedom to the people of God?”

The primary words with which we are concerned are the adjective, eleutheros, “free”; the verb, eleutheroo, “to set free”; and the noun, eleutheria, “freedom, liberty”.
The noun form, classically, referred to manumission (the formal release of a slave), to political victory, or to thanksgiving for such liberation.
In addition to those ideas, the verb included the clearing of an entrance or passage, the release of a debtor or prisoner, or acquittal in court.

The adjective could apply to anyone who was not a slave, to the status of favored cities in the Roman Empire, and to anything or anyone that was unencumbered, or legally permissible.

Of the 23 New Testament uses of the adjective, 17 are simply in contrast to cultural slavery. In agreement with Jesus’ instructions, Paul does not seem to think that questions of social status matter very much. In I Cor.7:20-22, he simply advises, “Don’t let it bother you. But if the opportunity arises to be released, by all means, take it!” He repeatedly asserts (I Cor.12:13, Gal.3:28, Eph.6:8, Col.3:11) that social status must make no difference whatever in the brotherhood, in terms of either responsibility or privilege.
Of the 11 uses of the noun, four refer to the Jewish law (two in the verb form), and one to one’s “lower nature” (four in the verb), while three refer to the indulgence of one’s human nature. Both of these are also labeled “slavery” (douleia) or “bondage/imprisonment” (desmos). The verb only appears 6x.

It is important to consider, then, from what the Lord’s people are “set free”, how this is accomplished, and to what end, or for what purpose freedom is granted.

Here, Jesus’ discussion in Jn.8:30-36 is normative. Notice that he is speaking (v.30) to “the Jews who had become faithful to (trusted) him.”, but saying that in order to be his disciples (W.S.#51), they need to “continue” or “remain” (meno – W.S.#58) in his word (W.S.#66). This will result in their becoming acquainted (gnosesthe— W.S.#29) with the truth (#26), which is then represented as the agent of their being set free (v.32).The substitution of “the Son” (v.36) as that agent foreshadows Jesus’ statement in Jn.14:6, in which he asserts that he is himself the personification of “the Truth”.
To their protests that they have “never been slaves” – Come on guys! Have you forgotten Egypt? Or the present occupation by Rome? – he explains that slavery (v.34) also exists where people habitually choose their own ways above God’s instructions.

Paul picks up the same theme in Rom.6:16-22: one must simply decide whom or what he will obey. “Freedom from the law” does not mean flaunting all regulation, but rather, subjection to a much higher law, which James calls “the perfect law of freedom”! (Jas.1:25, 2:12). “Freedom/liberty” is not personal autonomy that grants a license to “do your own thing” regardless of its effect on anyone else. It is the privilege, by enlisting in Jesus’ Kingdom, to learn to “do his thing”! This is the true “land of the free and home of the brave!”

The same idea appears throughout the letter to Galatia, with regard to the Jewish Law. In both cases, the call is to freedom from oppressive slavery, whether to one’s own whims or to a detailed legal system, into what Paul terms (Rom.8:21) “the glorious liberty of the children of God!” Or, as he put it in Col.1:13, from the power of darkness, into the Kingdom! Discipline and discretion do not inhibit, but rather enhance true freedom!

It is also significant that people – as well as all creation – need to be set free from their “natural condition” – whether (Rom.8:12) simple mortality (“decay”), “natural things” (Gal.4:8) (animism?), enslaving power systems (Gal.4:9), or “the flesh” (human nature) (Gal.5:13, I Pet.2:16). One’s natural inclinations are not acceptable excuses for unacceptable behavior, but slavery, from which any genuine representation of the Good News offers release and freedom!

How is this deliverance to be accomplished? By “continuing to live in my (Jesus’) word”(Jn.8:31); by “acquaintance with (him who is) the Truth” (Jn.8:32); by “the Son setting you/us free” (Jn.8:36); by the sovereign decree of the king (Gal.5:1); by “the law of the Spirit of life in Christ Jesus” (Rom.8:2); by “presenting your/our selves to him for obedience” (Rom.6:18,22); and with the help of the brotherhood into which we are “baptized into one Body” (I Cor.12:13) – the Body of Christ!

And to what end is all this directed? “The glorious liberty of the children of God!” (Rom.8:21). This liberty enables people to “become servants/slaves to each other, out of love,” (Gal.5:13); “as free people, not using freedom as a cover-up for wrong, but as God’s slaves” (I Pet.2:16); as Paul testifies, “For although I was free from all, I made myself a slave to all, in order that I may win more” (I Cor.9:19) – the only genuine “evangelism”.
Best of all, this freedom does not entail the forcible abuse or subjugation of any person or group; no compulsion, no destruction of life or livelihood. Everybody wins!
Remember that “Where the Lord’s spirit is, there is freedom!” (II Cor.3:17) may well have been written from jail! By a man who saw himself as incredibly free!
“Stand fast, therefore, in the liberty with which Christ has set us free! And don’t be subjected again to the yoke of slavery!” (Gal.5:1) ANY kind of slavery!

Basically, freedom from all other bondage or obligations enables Kingdom living, after the pattern established by the King.

“If the Son will set you free, you will actually be free!” (Jn.8:36)
Thanks be to God!

In the last study, we considered Jesus’ primary call to prospective disciples: simply to “follow” him. Once that choice is made, however, questions remain, even – perhaps especially – for folks seriously committed to faithfulness. “Following” usually assumes that one is going somewhere. Where are we going? How shall we get there?
In asking this, we are in good company. The early disciples were just as confused as we.

Perhaps the clearest understanding of the use of hodos, “the way”, among early followers of Jesus can be gained from an examination of his conversation with Thomas and Philip, recorded in John 14:1-16. Both disciples are thinking in concrete terms: “If we don’t know where we are going, how can we get there?” indicates that Thomas is focused on a destination (as are so many today, who can think of no goal but “getting into heaven”), and Philip is focused on an official “introduction” – or maybe some sort of high-powered “spiritual experience” – with the Father – “the really BIG guy”. Jesus, recognizing that both have totally missed the point, gently corrects them. “I AM the Way”, he explains. “It’s not about going anywhere, Tom – it’s about sticking with me!” And “Phil, open your eyes and look! Don’t you get it? All that I AM, and all I’ve been doing, shows you the Father!” The critical key to this whole discussion is Jesus’ use of “I AM” (See W.S.#17)

The point he is trying to make, for them and for us, is that he himself is not only the Leader and Guide, but also both the journey and the goal! And to this end, he makes use of a very ordinary word, in an extraordinary way. Although there are nine other words also translated “way”, none used more than twice in the New Testament, they add nothing of significance. “Hodos”, used 83 times in the New Testament, is the one that deserves the focus of our attention.

Classically, hodos was used in three primary ways: of place : a road or highway, or the course of a river; of action : a trip, journey, or sea voyage; and metaphorically: of one’s culture, manner of life, intent, method, or system. With prepositions, it could indicate (with pro) “on the way, forward, profitable, or useful”, (with kata) “along the road, or by the way…”, and with a prefix (parodos) – only a single NT use – “along the way.”
20 of the NT uses refer simply to a physical road or pathway, and 15 to a trip somewhere, although some of these may fall into both of those categories.

The 8 references to “preparing the way”, although describing the actual road construction that was done in honor of a conqueror or royal personage (remember that first century Roman road-building rivaled modern highway construction, and lasted longer. Some of those roads are still in use!), clearly intended more far-reaching preparations, as intimated in Lk.1:76-78 and later references to the ministry of John the Baptist. The goal is not just a smooth highway, but “a prepared people, ready for the Lord.”(Lk.1:17)

Most significant for our purpose are the “metaphoric” uses of hodos. References to a way of life, or cultural norms, may be seen in Mt.10:5, Ac.14:16, and Rom.3:16, speaking of the behavior of “the nations” (W.S.#62), or of unfaithful individuals (Ac.13:10, Jas.1:8, 5:20; II Pet.2:15, Jude 11), as well as in a more positive sense: “the way of peace” (Lk.1:79, Rom.3:17), “the way(s) of God” (Mt.22:16, Lk.20:21, Ac.18:26, Rom.11:33, Heb.3:10, Rv.15:3), “the way of righteousness/justice” – W.S.#3 – (Mt.21:32, II Pet.2:21), “the way of life” (Ac.2:28), “the way of salvation” – W.S.#5 – (Ac.16:17), “the way of truth” – W.S. #26 – (II Pet.2:2, 2:15).
But even these pale in comparison to the transformation effected by the Lord Jesus.

The crucial statement referenced above in John 14, is preceded by another: “You all know the way where I am going.” (v.4). Not only had they been watching and participating in Jesus’ “way of life” and conduct for the past three years, but he had continually been trying to prepare them for what lay ahead. Although he had warned them repeatedly of the trauma of his rejection and execution by the very people who should have welcomed him most eagerly,(with none of the modern theological jargon that accompanies such subjects today), that was not the focus of these final hours.
Rather, (Jn.16), it is the benefit that would accrue presently for faithful disciples as a result of his “going to the one who sent me” (16:5), “going to the Father” (16:9), and the enabling they would consequently receive from the Spirit, to continue following the Way he had showed them

This, I am convinced, is among the primary reasons why subsequent followers became known as “people of the Way.” This designation appears all through the Acts account of the early church– from the folks Paul pursued to Damascus (Ac.9:2, 22:4, 22:14), to Priscilla and Aquila instructing Apollos (Ac.18:25,26), and even used by their opposition in Corinth (Ac.19:9) and Ephesus (Ac.19:23). These emphasize that the new movement was a way of living, not merely a “philosophy” or a “new religion” as the Areopagos Council assumed (Ac.17:19-32).

The first century Roman Empire was a pluralistic society at least as broad as our own. “Gods” were plentiful, and frequently added (for insurance?). They only required an occasional offering to remain beneficent, so nobody minded. The “powers that be” didn’t really care much what anyone “thought” or “believed”, as long as they behaved according to the emperor’s demands – which of course included accepting him as a superior part of the pantheon, and offering incense to him as well. It was transformed lives, subject only to an authority much higher than his, that they could not handle.

And that is an accurate description of “the Way.”

So really, these two studies are simply two perspectives on the same principle. To “follow” the Lord Jesus is to continue along “the Way” – in his company, according to his instructions, and toward the unity with him, with his Father, and with one another for which he prayed (Jn.17).

His “I AM the Way” is the only answer to our puzzled queries of “where?” and “how?”

May we help each other to follow faithfully in the Way.

Having started the publication of Word Studies a couple years ago with a consideration of the word, pistis, usually translated “faith”, and its corresponding verb form, pisteuo, usually rendered “believe”, and discovered in the process that neither of these words is accurately understood by those English equivalents (please see W.S.#1), it seems appropriate to me to begin this second series with an examination of the only invitation that Jesus is ever quoted as having issued to prospective disciples: “Follow me!” We have not a single record of his having handed anyone a list of “doctrines” to which he required them to subscribe; not a word about the desperate condition of mankind, nor about how he proposed to remedy it. Even if the traditional translation “believe” is used, on the few occasions when Jesus speaks of “believing”, the direct object is simply “me” (himself), and not “this or that about me”. His more usual invitation is graciously beautiful in its simplicity: “Come and see!” and “Follow me!”

This study should be viewed in tandem with #55, “Following Instructions”, which is an important corollary. But that is for the already committed. Here we will look at “following” from the perspective of one considering “faithfulness” (the better translation of pistis), which intends “personal loyalty”, as opposed to mere intellectual assent to a body of propositions. Far too often, that essential element is lost in intricate “theological” arguments – but loyalty to Jesus and his Kingdom is all that he asked.

Historically, akoloutheo included many of the nuances shared by various English uses of “follow”: L/S lists “to accompany a person, to be guided by a person or principle; to be consistent with, to be in logical sequence (as in argument or debate); to be part of someone’s retinue or train, to render obedience or conformity to a superior.”

Of its 90 New Testament appearances, the vast majority (60+) refer simply to physical accompaniment, whether by curious crowds or devoted disciples. But Jesus’ calls to various disciples and others, (Mt.8:22, 9:9, 19:21, 27, 28; Mk.8:34,10:21; Lk.5:11, 27, 28; Jn.8:12, 12:26, 13:37), clearly have a much deeper commitment in view. Especially obvious is this sense in Mt.10:38, 16:24; Mk.8:34, 10:21, where Jesus connects following him with self-denial (#68) and cross-bearing (#34), and Jn.10:4, 5, 27, where following is cast in the intimate, trusting, protective relationship between sheep and shepherd, and thus carries considerably more freight.

Those who responded to the call to “follow” Jesus did accompany him on his travels; they also were deputized to extend his work. “Following” became an apprenticeship, for the task of continuing his work after his departure. Jesus’ parting instructions quoted in John 14-16 clearly assume that the torch is being passed to those who have been “following.”

Akoloutheo frequently appears with prefixes, in which case it is also exclusively rendered “follow”:
exakoloutheo – I Pet.1:16, 2:2, 2:15, referring to a negative sort of conformity
epakoloutheo – Mk.16:20, I Tim.5:10, I Pet.5:21, I Tim.5:24, with a much more positive sense of accompaniment or conformity
katakoloutheo – Lk.23:55,Ac.16:17, simply physically following after someone
parakoloutheo – Mk.16:17, I Tim.4:6, II Tim.3:10, Lk.1:3, implying attainment, understanding, and companionship
sunakoloutheo – Mk.5:37, Lk.23:49, also physical accompaniment.

Interestingly, the gospels do not use either of the other two words also occasionally rendered “follow” in the epistles, except for the single appearance of dioko (usually – 28x — translated “persecute” ) in Lk.17:23 (a very poor translation). There, Jesus is instructing the faithful to neither join (apelthete) nor persecute (dioxete) – thereby implying that they should simply ignore — the “world-enders” who pretend to have inside information about his return.

Classical uses of dioko included “to pursue or chase, as in hunting or warfare; to seek diligently, an object, a goal, or a lover; to drive or chase away; legally, to prosecute; to pursue an argument; to persecute.”

The ten occurrences of dioko in the epistles which are traditionally translated “follow” – Rom.9:30,31, 14:19; I Cor.14:1; Phil.3:12,14; I Thes.5:15; I Tim.6:11; II Tim.2:22, Heb.12:14 – refer to the determined, deliberate pursuit of some aspect of faithfulness.

Mimeomai (II Thes.3:7,9; Heb.13:7, III Jn.11), also occurring only in the epistles (English cognate, “mimic”), refers to following (copying) exemplary faithfulness.
Classical usage, besides mimicry, included “portrayal as an actor, or to use as a model, to emulate.”

Perhaps we may safely assume that these latter admonitions – to be serious about “pursuing” various elements of a faithful life (what is good, justice, faithfulness, love, peace, holiness, spiritual gifts), and to seek to “imitate” those whose maturity in faithfulness sets a commendable example – are addressed to folks who have already responded to the call to “follow.” The epistles, after all, are not “evangelistic tracts” as they are sometimes represented, but instructions written to existing brotherhoods, for their life and interaction together.

Interestingly, mimeomai is the only one of the three to have a noun equivalent (mimetes –“follower”) in the New Testament. Paul urges his readers to “be followers of me”, “of us”, “of the churches”, “of God”, and “of what is good.”

In the gospels, those who respond to the Lord’s “Follow me” are thereafter termed “disciples” (#51).

Paul elsewhere calls them “saints” (#32) – people unequivocally committed as the exclusive possession of God.

And describing one of the joyful assemblies singing praises around the throne (Rv.14:4), John identifies the participants as “those who follow the Lamb wherever he goes!”
This surely incorporates all the fullness of the idea of “following” — personal loyalty, total commitment, constant presence, patterning, and obedience.

May we “earnestly seek” to be numbered among them, and to cultivate the increase of that celebratory throng!

Hello, folks.

I need to share with you what I think is perhaps the best statement of Jesus’ call that I have ever heard, which was made by the brother who had the message yesterday at church.  Referring to the plight of the unfortunate folks who had fallen victim  to the claims of the most recent “world-enders,” Jim reminded us, “Jesus did not call people to a future destination to be anticipated, but to a journey in which to participate, together with him.”
I think that pretty well says it all.

A couple weeks ago, I had been asked to share, as well.  I did not summarize it as well as he.  But I will include that as well.  If you have read Citizens of the Kingdom, some of it will sound familiar;  and I have inserted references to some of the preceding word studies.  Here is the text:

May 8, 2011
Jim’s recent emphasis on various aspects of the Kingdom of Jesus has been tremendously encouraging.  He is in excellent company: that theme, along with the evidence of Jesus’ resurrection, was the primary content of the message of the early church – as well as the major reason for their persecution – as it was also for the 16^th century Anabaptist brethren who tried to follow their lead, stating unequivocally, “We acknowledge no superior but the Lord Jesus, and no creed but the New Testament,” and expecting that the primary function of their brotherhood was to help each other to live in faithfulness to his Kingdom.

 I want to try to endorse this emphasis today, from two perspectives: a brief overview of the primacy of the Kingdom itself, and an exploration of what Kingdom citizenship entails. Every point would be well served by further study as a group. This is intended only as a beginning – a jumping-off place.

Throughout history, as well as today, one outstanding indicator of the difference between observable, practical Christianity – a mutual effort at faithfulness – and the theoretical, doctrine-driven, “pie-in-the-sky” version – concerned primarily with sorting who is “in” and who is “out”– , is the understanding that a group promulgates of the Kingdom of God: you can easily tell, by whether they speak of it as a present reality or a future dream.

 The Biblical balance is skewed heavily in the direction of the present reality.  It started at the very beginning of Jesus’ ministry. Actually, it started at Creation, but that would keep you here too long. Some Old Order groups start every sermon with Creation – but they spend all day at it, and bring their lunch! Immediately after his baptism by John, Mark tells us that “Jesus came into Galilee preaching the good news of the Kingdom of God, saying, “The time HAS BEEN fulfilled; the Kingdom of God HAS ARRIVED!” (1:14,15)

He explained it further in his “inaugural address” (Lk.4:18-21), as providing “good news to the poor, release to the captives, sight to the blind, and freedom to those broken by oppression”. He announced (the word is the same as what is translated “herald” – the task of a news anchor!) “TODAY this HAS BEEN FULFILLED in your hearing!” It only takes third or fourth grade English to realize that “has been” refers to something that is already present.

Later,he outlined the “constitution of the Kingdom” in Mt.5,6,7 and Lk.6.

More than half of his recorded parables refer to the Kingdom, many of them introduced with “The Kingdom of God IS like…” (NOT “will be”). And in the Acts passage that was read this morning, (Ac.1:1-8) it was also the content of the “graduate course” that Jesus conducted for his disciples in the period between his resurrection and his ascension – that is, the period we are in right now – : “He presented himself ALIVE to them during 40 days, talking about the Kingdom of God.”

He had put it very plainly before, in Lk.16 and Mt.11, “The Law and the Prophets were in effect UNTIL JOHN, and since then , the Kingdom of God is being proclaimed!”
THE KING HAS ARRIVED! THE KINGDOM EXISTS wherever the authority of the King is recognized.

 A powerful example is seen in the Lord’s prayer – which I’m quite sure was never intended to be a rote memorization to be recited, but to encourage our participation, together with the Lord Jesus, in the basic ingredients of the Kingdom (W.S.19,20,21). The Kingdom exists and flourishes where and when God’s name (his entire personality) (W.S.24) is recognized as holy (W.S.32)– belonging uniquely and exclusively to him – and where presently doing his will  (W.S.12) is the deliberate choice of his people. This is already the case in heaven – his people are called to model it as well as to pray for it on earth: in other words, we are called to incarnate the Kingdom.

Jesus corrected the eschatological expectations of the disciples, who were still hung-up on the restoration of Israel, explaining that the Kingdom will be established and grow as the Holy Spirit enables his people to spread its influence.

 The whole rest of the NT describes that Kingdom in action. There are no cut-and-dried definitions. Its forms vary with the situation. Only two things are certain and inviolable: THE KING IS IN CHARGE, and a radical difference in lifestyle is expected. The people of God are not merely asked to adopt a slightly sanitized substitute for the sordid situation of their surrounding society. The change is enormous – variously described as the change from death to life, from foreigners to citizens, from captive slaves to a ransomed, free people.

 This is a Kingdom different from anything the world has ever seen. Sadly, through the ages, most folks who say they “believe” (W.S.1) in Jesus have preferred to defer any observable difference to a future heavenly paradise, and not be bothered with it now. But please consider: Is it not possible that, had the Lord Jesus confined his remarks to ethereal, theoretical talk of heaven and hell, he would very probably never have so incurred the wrath of the authorities, both religious and political? They felt their authority threatened in the present, not the future. His opponents understood far better than we, that in the Kingdom of which he spoke, nothing is familiar and manageable. Nothing is under the control of those who are used to exercising control. There is only one King – and his authority is absolute. IN THIS LIFE – not just the next.

 Furthermore, Jesus was not talking about a revolution, as some have suggested, all through the centuries. Revolutions never solve – or even address – any real problems. A revolution only changes the cast of characters in an oppressive power system, reversing the role of oppressor and oppressed. Jesus is out to rearrange the entire structure of things so that there exists no oppressive power structure. His citizens function together as his Body (W.S.84), of which he is the only Head!
I have scratched the surface of this assignment in a small study-guide, ( Citizens of the Kingdom) which is still waiting for folks to try it out and improve on it. Would love to find a few volunteers! What, exactly, is involved in becoming a part of the Body of Christ?

 The idea of citizenship (W.S.100) was well understood by first century folks. Rome conferred citizenship upon select allied cities (among which were Philippi, Tarsus, and other major centers) and their inhabitants, as well as to people who had served the state. Even a slave could gain citizenship, if his freedom was attested by his master before a magistrate.
Citizens had legal rights not afforded to others and Paul asserted those rights on occasion – in Philippi, Jerusalem, and Caesarea.
But the New Testament proclaims a citizenship far beyond that offered by Rome. – there is a wonderful description in Eph.2:11-22. Right in the middle, v.19, is the key:

“Now, therefore, you all are no longer strangers and temporary residents, but you are fellow-citizens with God’s people, and members of God’s household.”

The citizenship conferred by our King, although vastly surpassing anything the nations of the world can offer, nevertheless bears some similarities to other forms of citizenship.
Even on a worldly plane, it is a weighty decision to change one’s citizenship, one that should not be taken lightly nor made impulsively. One is wise,if not legally bound, to live in a country for a while, to become familiar with its customs and laws, before taking such a step. Likewise, no one should ever be rushed into the Kingdom!!! A citizen needs to be fully apprised of what he is getting into! People recruited in campaigns more closely resembling “scalp-collecting” than Kingdom advocacy, rarely become active, productive citizens.

 There is nothing wrong with living in a country as a visitor or foreigner. People go to another country for a variety of reasons.  There are tourists – and turistas. We learned the distinction from a friend in Mexico, years ago. When Jose remarked, “Ustedes no me parecen turistas”, (“You all don’t seem like tourists to me!”) we recognized it as a complement.  “Turistas” are the overbearing, complaining, arrogant folks who loudly criticize everything unfamiliar.
Tourists go to learn, appreciate varied friendships, and even may adopt some of the ways of their host country.  However, even these, with their much healthier attitude, do not usually make the commitment of citizenship. They retain sovereignty over their own way of life. They are free to choose where they will and won’t conform. That is not wrong. But full citizenship demands a renunciation of that autonomy.

Some folks go into a country as entrepreneurs – for what they can get out of it. They will adapt only to what contributes to their own perceived profit, and don’t much care about their effect on the local citizens. There are entrepreneurs in the Kingdom as well.

Some enter a country deceitfully, with a goal of its detriment, or even its destruction. John, Paul and Peter all warned of these in the Kingdom.

Then there are those who enter as refugees. They really didn’t want to leave home, and did so only to escape war or disaster of some sort. They have no desire to become productive, contributing citizens – they only want a place to hide. Sadly, many have “entered” the Kingdom also only because they were threatened with destruction. Unfortunately, some folks call such threats “evangelism.” It’s NOT “good news!” It was not Jesus’ approach!

Jesus never threatened anyone! To the tax-collecting cheat, Zacchaeus, he simply said, “I’m coming over for lunch!” and the man’s life was radically changed. When Peter, who would have been a fine target for today’s so-called “evangelists”(W.S.43), called himself a “sinner”(W.S.7) and asked the Lord to go away, his response was simply, “Come on, Peter, I have a job for you!” If only those who are called his followers would follow that example!

 Our King, in recruiting citizens for his Kingdom, called folks to become participants in a new and wonderful life, in company with the King, and others he had called. They were not turistas, tourists, entrepreneurs, or refugees, but members of his citizenship class!

 The responsibility of a foreigner in a country is minimal. He has no obligation to other citizens, nor they to him. But the true content of Jesus’ offer is full citizenship. No one is a citizen alone. He shares both privilege and responsibility with every other citizen.  He pledges support and allegiance,   renouncing every other loyalty and receives the protection of his Sovereign.

Acknowledging Jesus Christ as “Lord and Savior”(W.S.4), for first century followers, was a far cry from the required password or the creedal recitation it has become in subsequent generations. It was a powerful declaration of absolute allegiance to Jesus’ Kingdom – a declaration that could, and frequently did, cost the life of the person involved! These were titles that the Roman emperors, drunk with power, reserved for themselves, as symbols of their overtly-claimed deity! Applying either of those terms to anyone but the emperor was treason – punishable by assorted forms of gruesome death. One could only persist in that declaration of loyalty by the power of the Holy Spirit, as Paul noted in I Cor.12:3.

 Remember: The Kingdom is not a democracy, in which one can participate minimally, enthusiastically, or not at all, at his own discretion.
A King is an absolute ruler. What he says, goes.
Kingdom citizens have no concern for “equality.” Their goal is much higher. They are to become ONE, just as Jesus and his Father are.(Jn.17)

The Kingdom is not a place to “find yourself”. That search belongs to the old creation, where self-centeredness quickly became the original sin. The New Creation was engineered by the One who spoke of “losing, denying, disowning” the tyranny of “self” in favor of being built into the body of the King.

The Kingdom is not an institution, with hierarchy and flow-charts. There is ONLY ONE SUPERIOR.  All the citizens are members of his family – of his own Body! (another good study!)

   Consider very carefully, then,as you contemplate the King’s offer of full citizenship. The Kingdom  has been a long time in the building, and it is not finished yet.
Study the blueprints carefully, and only then decide. The blueprints of the Kingdom were drawn by the Supreme Architect of the Universe – the same Architect who also set the standards for the building code. His specifications are not subject to revision.

 As Paul reminded the folks at Corinth, “The Kingdom of God does not consist of talk, but of power” — the present-tense experience of the power of the Holy Spirit, which we will celebrate in a few  weeks.
The Kingdom is not an idea to be argued, but a life to be lived!

We also have the assurance (Heb.12:28) that when everything else is shaken apart, this Kingdom WILL STAND.
Clearly, there is “more in store” for those who choose ways of faithfulness. The future is not irrelevant. It simply is not the only, or the main, consideration. It holds indescribable promise – the culmination of the citizenship class.
BUT UNTIL THEN – we already have a King to honor and obey, and fellow-citizens of his Kingdom with whom to learn to reflect his very being!

There are only two requirements:
to acknowledge the King as our only sovereign,
and to follow his instructions TOGETHER.

 The citizenship class always has room for more. There are no restrictive quotas. The King is still recruiting citizens for his Kingdom.

Good morning, folks.

Dan has put the first index, including all major English words treated in the first 100 word studies, on the “Index” tab which you can access from the home page.

All you need to do is go down the alphabetical list, and click on the number (which corresponds to the Word Studies), and it will take you there.  Try it out.  We think it should make it much easier for you to find what you are looking for.

We will need to do more research to provide the same for the Greek words — we need to find a Greek font that the WordPress system will accept, and then re-do the work.  The list is much longer, as well.   Hang in there, and that will eventually happen too!

For the past two years, I have been posting New Testament word studies nearly every week, to supplement the New Testament translation, The Pioneers’ New Testament, accompanying Translation Notes, and word study guides, all of which you can download from this site.
Now that the word study collection has reached 100 entries, I intend to take a break from that project, in order to index all the words that have been included, and make it easier for you to access the treatment of a particular word or concept without scrolling through the whole thing.  I intend to include an index of the Greek words treated, as well.
This may take a while, so don’t be surprised if you don’t find new material as regularly.

Meanwhile, please remember that your comments, suggestions, and requests for particular studies are still most welcome.  You can send them with the “comments” button on this page, and I will be checking it regularly.

Please also know that I constantly give thanks for each of you who has contributed to the readership total of more than 10,000 in these two years.  May we all help one another to greater faithfulness!

In the service of the King,
Ruth

This is a challenging study to organize, primarily because traditional translators have been extremely inconsistent in their treatment of the text’s original vocabulary. Not only does each of these English terms represent multiple Greek words, but several of the Greek words have been artificially divided into multiple English concepts. I have chosen to confine this study primarily to those references in which the words are applied specifically to faithful followers of the Lord Jesus.

Of the nine Greek words traditionally translated “servant”, four, therapen, oiketes, misthios, and misthatos are never connected with serving God at all, but refer only to workers, either employed or enslaved, in household or agricultural service.
Diakonos, people who simply do whatever needs to be done, has been treated in W.S.#40, and often, though not exclusively, applies to Kingdom service. Please refer to that earlier study.
Pais may refer either to a servant or a minor child, and there is no way to be certain which is intended. We will consider that among the other words relating to children.
Huperetes denotes more of an official position, rather like a deputy, officer, or assistant. It is used of the men in the high priest’s courtyard with Peter (Mt.26:58, Mk.14:54, 65), of John Mark’s serving as an assistant to Paul and Barnabas (Ac.13:5), an official at the synagogue (Lk.4:20), Jesus’ disciples (Jn.18:36, Lk.1:2), and Paul (Ac.26:16, I Cor.4:1), as well as 11x of government officials.
Doulos is by far the most frequently occurring term (120x). Classically, it always referred to slavery – either one born into bondage, a prisoner of war, or even a child sold by indigent parents. Slaves were wholly-owned possessions of their masters, although some held positions of great responsibility. It was not uncommon for a faithful slave to be set free, either by his master’s generosity, by earning and purchasing his freedom, or by being “redeemed” (W.S.#61) by another. Paul frequently used doulos to describe his own service to Jesus (Rom.1:1, Gal.1:10, Phil.1:1, Tit.1:1), as did James (1:1), Peter (II Pet.1:1), and Jude (1): service that they had freely chosen.
Insight into the “status” of slaves is available throughout the gospels – for example, in Mt.8:9, a servant does whatever he is told; Mt.10:24,25 – the relationship is likened to that of a student and a teacher; Mt.13:27,28 – the servants bring a problem to the master, and receive instructions for action; and you can find many others. I highly recommend this exercise! Start with Mt.24:45-50, Mk.13:34, Lk.15:22, and go on from there!
Paul makes an eloquent case in Rom.6:16-20 that a person is a servant/slave to whomever/whatever he chooses to obey, and urges (I Cor.7:22,23) that a definitive choice be made.
He speaks approvingly of others also as servants of the Lord Jesus Christ – Timothy, Epaphras, Tychicus – sometimes preferring the prefixed term, sundoulos – “fellow-servant/slave”.
It is interesting that on two occasions (Rev.19:10 and 22:9), the “messenger” – usually assumed to be a supernatural being of some sort – who delivered the revelation to John, flatly refused John’s “worship”, with the declaration, “sundoulos sou eimi” – (“I am your fellow-servant”)! Among faithful servants of the King, there are no superiors – none deserving of greater deference than all the rest – except the Sovereign himself!!!
And Jesus himself reminded his followers, shortly before his departure (Jn.15:15), “I no longer call you servants, but friends!” (See W.S.#22)

Ergates – workers – and sunergos – fellow-workers – frequently parallel doulos and sundoulos. Although conventionally applied to hired workers rather than slaves, in the Kingdom context they are used synonymously. Paul prefers the prefixed term here too, applying it to Timothy, Sysygos, Urbane, Priscilla and Aquila, Philemon, Archippus, Mark, Aristarchus, Demas, and Luke. As in other references to “work” (W.S.#39 and 99), notice that the “work” that occupies one’s attention can be positive or negative, and requires committed discernment.

We have noted above that under Roman law, a slave did have the possibility of gaining freedom. If this was granted before a magistrate and legally registered, he could even attain coveted Roman citizenship (Ac.22:28). Citizenship conferred considerable privilege. It was also granted to select allied cities (of which Tarsus was one – Ac.21:39) and their inhabitants, and could be inherited by birth, or earned by service to the state, as well as by purchase. A Roman citizen had legal rights (Ac.16:37-38, 22:25-26, 23:27, 25:16) not available to others.
But the New Testament proclaims a citizenship far beyond that offered by Rome (Please refer to W.S.# 4, 19, 20, 21, 149, and Citizens of the Kingdom. ) Politeia, politeuma,and politeuo, although variously translated in traditional versions, all refer to Kingdom citizenship conferred by faithfulness to the King, the Lord Jesus Christ. The scene of transformation described in Eph.2:12-19 is graphic – from alienated foreigners to “fellow citizens with the saints [God’s people]” – sumpolites – as is a similar reference in Col.1:13. As ransomed, free citizens, the faithful remain sundouloi to their King! This is explored in greater detail in Citizens of the Kingdom.

And that is not all! The faithful are designated not only citizens of the Kingdom, but members of the very family of the King (Mt.12:48-50).
Of the seven words rendered “child/children”, only three are applied to Kingdom citizens.
Brephos and nepios refer to babies or very small children. Paidion is a pre-pubescent child of either gender, held up as an example of unpretentious love (Mt.18:3,4), and used as a term of affection throughout his letters by the elder apostle, John. Pais, as noted above, may refer either to a child or a young servant, although David (Lk.1:61, Ac.4:25), Israel (Lk.1:54), and Jesus himself (Lk.2:42, Ac.4:27,30; Ac.3:13,26) are all designated as pais to God, but other people are not. Elsewhere, the term does not specify whether it refers to a child or a servant, and traditional translators use them randomly.
This leaves teknion, teknon,and huios. Teknion, the diminutive (affectionate) version of teknon, appears only nine times, seven of them in I John, as the elder lovingly addresses his younger brethren (2:1,12,28; 3:7,18; 4:4, 5:21).
Teknon, which does not specify gender, is used classically of any offspring, human or animal. It may include both sons huioi and daughters thugater, and need not refer to physical descent. Geographical provenance (Mt.23:37, Lk.13:34, 23:28) or philosophical or theological affinity may also be understood – “children of light” (Eph.5:8), “of wrath”(Eph.2:3), “of the devil” (I Jn.3:10), or “of God” (Jn.1:12, 11:52; Phil.2:15, I Jn.3:1,2) – all of which employ teknon, despite being translated “sons” by some translators in many passages. (You can find these sorted out in Young’s Concordance.)

Huios, on the other hand, specifically intends “sons”. Please refer to the essay, “The Task of a Translator” for more detail. Despite Paul’s single use of teknon in Rom.8:16,17, it is usually huios that carries the weight of “inheritance” (W.S.#79,80). John uses huios only of Jesus, except where he designates the faithful as “sons of light” in 12:46. Other writers use it prolifically – Mt.5:9, 5:45, 8:12; Lk.6:35, 20:36; Rom.9:26, Gal.3:27, I Thes.5:5 – of “sons of the Father, the Kingdom, the Highest, the living God” (all mis-translated as “children”), as well as Rom.8:14,19,29; Gal.4:6,7; Heb.2:10,12:5-8, and Rev.21:7, where the correct word, “sons”, was used.
The declaration of the privileged status called “sons of God” does not exclude faithful females, but confers upon them equally exalted status! Gal.3:23-4:7 must be read as a unit, not cherry-picked for “verses”!

Servants – certainly! Workers – expected to be. Citizens – privileged to be! Beloved children – indeed! And “The whole creation is waiting with eager anticipation for the revealing of the sons of God!” (Rom.8:19)
May our gracious Elder Brother – and his faithful people – speed the day!

In the former post (#98), we discovered that the New Testament usage of such terms as “gain”, “profit”, and “reward”, includes very few parallels to today’s common economic interpretations of those words. So are we to assume that we are offered no guidance for life in the “real world”, and therefore must adopt the financial value system of the culture in which we find ourselves? Only after subjecting them to careful scrutiny through the lens provided by the transformation (#97) of life toward the “image” (#15) of the Lord Jesus.

“Labor”, for example, representing kopos (n.) and kopiao (v.), may apply simply to “hard work, exertion” or “toil and trouble”, referring both to one’s secular employment (Mt.6:28, Lk.5:5, I Cor.3:8, 14; 4:12; II Tim.2:6) and to efforts on behalf of the Kingdom (Jn.4:38, I Cor.15:10,58; II Cor.6:5, 10:15, 11:23; I Thes.1:3, 3:5; Heb.6:10, Rv.2:2). See also “work” (W.S.#39), for references using ergazomai and ergates.
Note that Paul frequently takes great pains to point out that he has been careful to support his Kingdom work by his own manual labor (Ac.18:3, 20:34, I Cor.4:12, I Thes.2:9, 3:5), although he also commends those who have shared in contributing to his needs – the letter to Philippi is basically a “thank-you-note”.
Another recurring theme is Paul’s assessment of the Christian motivation for work: in order to share with those in need (Ac.20:35, II Cor.9:11, Eph.4:28), as well as to provide for one’s own necessities and to lead exemplary lives in society (I Thes.4:11). Nevertheless, he accompanies these instructions with a significant caveat: (I Tim.6:8) “Let’s be content with having food and clothing”, and goes on to warn of the dangers of excessive desires.

“Payment” and “wages”, interestingly, are both traditional translations of the same two words. Apodidomi, variously rendered “pay”(10x), “give” (10x), “reward” (6x), “sell”(3x), “deliver”(2x), “yield” (2x), and “repay, restore, perform, and recompense”(1x each), is listed classically as “to pay a debt, to render what is due, the yield of a crop, to give an account, to sell something for its worth, or to give or take a bribe”! It is used in both parables and examples of indebtedness (Mt.18:25,34; Lk.7:42, Mt.5:26, Lk.12:59), as well as being often translated “reward” (see W.S.#98).

Misthos, on the other hand, also referenced in #98, primarily carries the idea of “wages paid to a hired worker” in classical usage. Traditional translators rendered it this way in Jn.4:36, Mt.20:8, Lk.10:7, and Jas.5:4 – this last in criticism of employers who neglect or refuse promptly to pay a just wage – although those translators usually have chosen (often questionably) to render it “reward.” They have used the more accurate concept of “hiring” for the verb form in Mt.20:1,7, rendered the participle as “hired servants” in Lk.15:17,19 and Mk.1:20, and correctly applied it to Paul’s “rented house” in Ac.28:30.
If apodidomi intends “the payment of a debt”, and misthos intends “a deserved payment for work”, we may need to re-think the idea of “reward”, as noted at the end of #98. This is another of many concepts that need to be re-examined and clarified in the context of a faithfully studying brotherhood.

Another word, opsonion, further complicates the situation. Classically, “a salary paid in money, the pay of a policeman or soldier, an allowance paid to a victorious athlete, a student, or a family member; the wages of labor”, it occurs only four times in the New Testament. Two of these are straightforward: the instruction of John the Baptist to soldiers, “Be content with your pay” (Lk.3:14), and Paul’s question, “Does a soldier serve at his own expense?” (I Cor.9:7). The other two are more problematic. Despite his having repeatedly harped on the theme of his own self-support, (see kopiao above), and been effusive in his thanks to various churches for their generosity in contributing to his needs, Paul, in his argument in II Cor.11:8, writes, “I robbed other churches, taking wages (opsonion) for ministering to you all!” He is referring to the contribution received from Macedonia (Philippi) (11:9), which he acknowledged in his letter to them (Phil.4:14-19) as a gracious gift!
Similar ambiguity is seen in the statements, also in II Cor.11, as well as 2:17 and 12:13-15, and warnings about greed on the part of elders and teachers (I Tim.3:3,8; Tit.1:7,11) juxtaposed with admonitions (Gal..6:6, I Cor.9:1-15) to share in their support. This may suggest that both avenues of support are acceptable – neither exclusively – or perhaps allow latitude for different approaches in different situations.  It should be clear, however, that Kingdom work is never represented as a career or business!
The fourth appearance of opsonion? Romans 6:23. If you can figure that one out, in the context of the other uses of the word, please add your insight with the “comment” button! I’m sure Paul intends to contrast “wages” with “gift” – but that’s as far as I can go!

Finally, there remains the use of “recompense” – six different words, none of them frequent.
Four of them use prefixes altering the understanding of didomi (“to give”) : antapodoma (Lk.14:12 and Rom.11:9), antapodosis (Col.3:24), apodidomi (Rom.12:17), antapodidomi(Lk.14:14, Rom.11:35, 12:19; II Thes.1:6, Heb.10:30). One is a prefixed form of misthos – antimisthia (Rom.1:27, II Cor.6:13), and one, misthapodosia, combines the two words (Heb.2:2, 10:35, 11:26). All refer simply to “repayment of what is owed or earned” (L/S), along a spectrum ranging from a simple social obligation (Lk.14:12), through reciprocal relationship (II Cor.6:13), all the way to divine vengeance (Rom.12:19, II Thes.1:6, Heb.10:30). Although the uses of misthapodosia in Hebrews – the only New Testament appearance of the word, were traditionally rendered “recompense of reward”, there is only that one single word in the text. Recurring as a refrain throughout, is the expectation of eventual justice, whether positive or negative from the perspective of the recipient.

So yes, the Kingdom does have an “economic policy”. It does speak to the ordinary concerns of daily needs, including responsible labor, just compensation, generosity of sharing, and avoidance of greed.
We will conclude this section with an examination of the people involved in the work of this Kingdom.

One place where the result of a “transformed” life (W.S.#97) becomes vividly evident is in one’s attitude toward these concepts. It is common that they are treated as if they were nearly synonymous, but that is seldom the case, although translators have often confused the different words in their texts. “Where you start” exerts a great deal of influence upon “where you come out”: there is a huge difference between the conclusions drawn by the advocates of “pie in the sky bye and bye”, those who prefer their “pie” now rather than later, and a few of us who aren’t convinced that “pie” has anything to do with the gospel message at all!

The traditional translation “gain”, for example, represents eight different Greek words, four of which are used only once or twice. Porismos (I Tim.6:5,6), prosergazomai (Lk.9:16), and diapragmateuomai Lk.19:15), are all classically used of simply earning a living. The idea of earning appears also to be why poieo was rendered “gain” once (Lk.19:18), even though that word is normally taken to mean “to make” (102x), or “to do” (353x). The Luke references are all in Jesus’ parable of the “pounds” or “talents”.

Ergasia, used six times, similarly refers to “one’s business or trade, productive labor, or a company of workmen” (L/S) – this last seen in Ac.19:24-25 – although it carries a different sense in Lk.12:58, which is Jesus’ advice to work at settling a dispute out of court, and Eph.4:19, which seems to fit better with the appearances of pleonekteo (used five times), dealing with greed, fraud, or unfair advantage (II Cor.2:11, 7:2, 12:17,18; I Thes.4:6).

The more common kerdos (n.), and kerdaino (v.), combining the idea of financial profit or advantage (Mt.6:26, 25:17,20,22; Mk.8:36, Lk.9:25, Jas.4:13) with the concept of other sorts of advantage (Phil.1:21, 3:7,8; Mt.18:15, I Cor.9:19-22 , I Pet.3:1) focusing on either conversions to the Kingdom or progress in Kingdom living, is also used, sometimes with the prefix aischro- (“shameful”), to warn against any mercenary motivation for one’s “Christian service”.

Paul is quite blunt in his assessment of such a motivation, in his own example of self-support (II Cor. 7:2, 12:17,18 and Ac.20:34,35, where he simply describes his activity in Ephesus), and his disparaging of those who choose not to follow that example (I Tim.3:3,8; 6:5, Tit.1:7,11). Peter (I Pet.5:2) registers a similar opinion.

“Profit,” on the other hand, also representing eight different words, uses totally different vocabulary, and none of those words make primary reference to financial concerns, with the possible exception of the use of opheleo in Mt.15:5 and Mk.7:11, regarding the support of one’s parents. The classical use of opheleo and its noun form opheleia, includes primarily “to help, advantage, to render service or benefit or to receive such service”, although it also referred to spoils of war (L/S).
The adjective form, ophelimos, adds “useful, serviceable, profitable”, and is applied to physical exercise (I Tim.4:8), godliness (same reference), the Scripture (II Tim.3:16), and good deeds (Tit.3:8).
“To be useful” would probably fit most of its contexts (Mt.16:26, Jn.6:63, Rom.2:25, 3:1; I Cor.13:3, 14:6; Gal.5:2, Heb.4:2,13:9), and even in the frustration of both the Jewish Council (Jn.12:19) and Pilate (Mt.27:24) at the failure of their schemes.
Less frequently used, chresimos (II Tim.2:14), euchrestos II Tim. 2:21,4:11; Phm.11), and ophelos (Lk.9:25, Jas.2:14-16) likewise refer to “usefulness, helpfulness, or assistance.”
Prokopto, speaking of moral or intellectual progress, or physical growth, may be used in a positive (Lk.2:52, Gal.1:14) or negative (II Tim.2:16, 3:9, 3:13) direction, as well as simply of the passing of a day (Rom.13:12.).

Sumphero, more frequently “bringing together” in classical usage, in the New Testament displays primarily its secondary meanings, “to confer a benefit, to be useful, expedient, or fitting”, being rendered 7x as “expedient” (Jn.11:50, 16:7, 18:14; I Cor.6:12, 10:33, 12:1, 12:7), and 6x as “profit” or “profitable” (Mt.5:29,30; Ac.20:20, I Cor.7:35, 10:33; Heb.12:10).

Of course, the “biggie” for the “pie-in-the-sky” folks, is the concept of “reward”, representing two different words: apodidomi, which refers to any kind of payment or exchange – even a bribe! – and misthos , where “reward” is the primary choice of traditional translators, in spite of the fact that the classical usage (L/S) emphasizes “hired service, wages, pay, or allowance for public service, or a physician’s fee” more highly than “recompense or reward.” Both of these terms primarily spill over into the next post: however, a few observations are relevant here.
1. Material wealth is never mentioned as a “reward”, either here or hereafter. In fact, the nature of a “reward” is not specified at all, in most cases, although public adulation is called a “reward” – in a less than admirable sense – in Mt.6:1-5.

2. Some of the conditions leading to a “reward” are:
Mt.5:12, Lk.6:23 – endurance of persecution for faithfulness to Jesus
Mt.5:46, Lk.6:35 – loving enemies, doing good to those who hate you
Mt.6:1-5 – praying, giving alms, privately rather than ostentatiously
Mk.9:41 — offering a cup of water in Jesus’ name
I Cor.3:8, 14 – faithfully building on Jesus’ foundation
I Cor.9:17,18 – preaching the gospel without compensation
II Jn.8 – maintaining faithfulness

3. “Reward” is also used of the consequences of unfaithfulness: (Ac.1:18, II Pet.2:!3, Jude 11, Rev.11:18).

Very interestingly, the only mention of specifically monetary “reward” is the Ac.1:18 reference to the money that Judas received for his betrayal of Jesus! Is that the company you want to keep?

Just perhaps some of us would “profit” from an bit of an attitude adjustment!

Hello, folks — We have just returned from a visit with Dan, and this means that the corrections to the Translation Notes have finally made it to this site.  They can be found by clicking in the “download” box.

We worked on the PNT corrections too, but there is more to be done there, to make it more readily usable for you all.

Hopefully, that will happen before long.  Many thanks to his family for their patience while he coached his electronically-challenged mom through the process.  Since they are about a 6 hour drive away, our time together is limited.

Hope you will find the results helpful.

Blessings to you all.

Ruth