Category: Paul’s Letters

Organizing God’s House in 1-2 Timothy and Titus

On By Jovan PayesIn Commentary, Ecclesiology, Exegesis, FHU, Freed-Hardeman University, Graduate Work, Greek Grammar, Interpretation, Leadership Ethics, New Testament, Pastoral Leadership, Paul's Letters2 Comments
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The ekklesia of the Pastoral Epistles (PE) is a challenging study.[1] Part of its challenge is that the study is can be very quickly clouded by the assertions against Pauline authorship from interpreters which make large assumptions based upon a perceived problems with the way the organization of the church is detailed in the PE; and, although a majority of New Testament interpreters categorize the PE as pseudonymous, and deutero-Pauline, there are salient and thoughtful responses to such criticisms[2] against Pauline authorship.[3]

This particular investigation looks into the use of ekklesia in the 1-2 Timothy and Titus (PE) and seeks an understanding of how these letters articulate the organization of the church, and to present a preliminary conclusion of whether or not this reflects a post-Pauline setting.

Ekklesia in Perspective

To begin with, of the 114 instances of ekklesia in the New Testament Paul’s use of the term accounts for 62 (54.39%) of these, three of which are only in the PE (2.63%).[4] The word is used in both non-biblical and biblical contexts.[5] In its ordinary sense, it refers to “the popular assembly of the full citizens of the polis, or Greek city state” (Acts 19:32, 41).[6]

It is incorporated into Jewish theology through the Septuagint (LXX) frequently to translate the Hebrew term qahal.[7] It is found in references to the assembly of Israel during  “their desert wanderings.”[8] It also would describe “Israel when it assembled to hear the Word of God on Mt. Sinai, or later on Mt. Zion where all Israel was required to assemble three times a year.”[9] There was the assembly “of the Lord” (Deut 23:2), or “of the people of God” (Judges 20:2; Acts 7:38).[10] It seems proper to understand ekklesia, then, as a word which in many cases depicts an assembly of God’s people prepared to hear God’s Word (Matt 16:18).

Ekklesia in 1-2 Timothy and Titus

The first matter to discuss is the usage of ekklesia in the PE. The limits of the use of ekklesia in the PE perhaps underscore Luke T. Johnson’s concerns regarding certain tendencies in how “the three letters are invariably treated together as a group.” This tendency results in the “characterization” of the PE by “coalescing” their contents and in effect “dulls the perception of the individual letters.”[11] There must be an internal reason for this limited use of ekklesia in the PE. Despite the data and Johnson’s concern, the concepts associated with church life are interwoven throughout the PE, demonstrated by the fact that ministerial concerns are ultimately church concerns: “Keep a close watch on yourself and to the teaching. Remain in them, for by doing these things you will save both yourself and your hearers” (1 Tim 4:16).[12]

The three uses of ekklesia in 1 Timothy are found in 3:5, 15, and 5:16. These will be considered in the order of their appearance. 1 Timothy 3:5 is a parenthetical maxim: “but if someone does not know how to care for his own household [tou idiou tou idiou oikou], how will he take care of God’s church [ekklesias theou]?” Not much later, Paul writes, “but if I delay, that you might know how one ought to behave in the household of God [en oiko theou], which is the church of the living God [ekklesia theou zontos], the pillar and the foundation of truth” (3:15). At the end of the discussion regarding the ministry toward widows, Paul writes, “If any believing woman has widows, let her provide them help and do not let the church [he ekklesia] be burdened, in order that She (i.e. the church) may provide for the ones who are truly widows” (5:16).

1 Timothy 3:5 and 15 are the most closely linked together not only in proximity but also the way they are integrated into Paul’s argument for the expected conduct in the ekklesia (3:15). In 3:5, the care given in the guardian’s[13] “own home” reflects his capacity to care for the “household of God”; moreover, this very “household of God” bears the “characteristic quality” (hetis)[14] as “the church of the living God” (3:15). The syntax may be understood in a few a ways. These institutions may find their origin in God (ablative of source); or, the genitive reflects them as God’s possession, if not they are defined by their relationship with God.[15] In either case, what God creates He possesses and has a relationship with what is His (John 1:12).

While these three are legitimate grammatical options, contextually the contrast between the household of the guardian and the household of God lays the emphasis upon possession: “God’s household” and “the Living God’s church.” Hence, as George W. Knight, writes, the Christian life is to be lived out in “the home built and owned by God and indwelt by him as the living one.”[16]

In 5:16, the closing statement requires the care for widows and presents a prohibition against burdening “the church” unnecessarily (he ekklesia). This is the anaphoric use of the article, pointing back to 3:15, which implicitly suggests this is a reference to the local congregation.[17] “The church” is the same as “the church of the living God” for as K. L. Schmidt observes, “the words tou theou are implied even when they are not specifically added, just as basileia in the NT always means the basileia tou theou unless some earthly kingdom is expressly mentioned.”[18] This fits well with the context, where there is a strong distinction made between one’s responsibility to “one’s own household” (5:4) and “member of the family” (5:8) with the responsibility he ekklesia has to care for its members who are “genuine widows.”

Taking a wider view, the phrase ekklesia theou is found in connection of the work of guardians who function as shepherds in Acts 20:28; moreover, the phrase ekklesia theou is found in the so-called “genuine” Pauline letters (1 Cor 1:2, 10:32, 11:16, 22, 15:9; 2 Cor 1:1; Gal 1:13; 1 Thess 2:14) and “deutero-Pauline” references such as 2 Thessalonians 1:4.[19]

The exclusive use of ekklesia in 1 Timothy demonstrates a few things. First, ekklesia must be understood in its connection to the genitival theou, which here emphasizes God’s ownership of the church. Second, ekklesia theou is explanatory revealing the “characteristic quality” (hetis) of the household of God (oiko theou 3:15). Third, the genitival construction ekklesias theou is consistent with the so-called “genuine” letters of Paul. This is significant since it is a consistent Pauline phrase to describe the saints in Christ (2 Cor 1:1). Fourth, as the “household of God” the church is distinct from the household of the “guardians” (3:1b, 5) and of the “servants” (3:12), and of the Christian families who must care for their own households (5:1-16).

1 Timothy’s use of ekklesia then is bound within what this writer would describe as a concentric responsibility. Guardians, servants, and Christian families must take care of their own households as part requisite to serve in greater echelons of the household of God, the church of the living God. The household metaphor will be explored next since it is pervasive in the PE.

The “Household” in 1-2 Timothy and Titus

The second matter to consider is the church organizational structure found in the PE. Despite the limited use of the ekklesia various church leaders are discussed within the PE. In 1 Timothy and Titus there those who would take on “the responsibility of a guardian” (episkope; 1 Tim 3:1-7; Tit 1:5-9). Only 1 Timothy provides a virtue list for those who would be “servants” (deacons) in the church (3:8-13). There is an “enrollment of the widows” which may refer to an “order” of godly women who are supported by the church (1 Tim 5:1-16). Again, Johnson’s caution is reiterated that the PE are individual letters in spite of many overlapping features, and these distinctions must be respected. Nevertheless, the familiar Greco-Roman metaphor of “household” is evident throughout the PE and provides the organizing principle for churches in Ephesus and Crete.[20]

The “household” metaphor is significantly used throughout the PE. It is not without precedent that Paul uses metaphors (the body, the bride, the temple, etc.) to describe the interworking relationships of the church. David J. Williams introduces his research on metaphors in Pauline literature by calling attention to the literary fact that

metaphor is a way of presenting a truth that is wholly or partly unknown by likening it to something that is known to the person or persons under instruction. A metaphor is an aid to the perception of a truth (its intuitive recognition). It helps us to “get a handle” on a truth, but it does not necessarily furnish an explanation, certainly not a complete explanation, of the truth in question.[21]

In the Greco-Roman backdrop, the household metaphor lent itself to the political realm. According to P. H. Towner, the Roman emperor “came to be viewed as a father and the state as his household. And many functions or positions in relation to the state were derived from the ‘household’ root.”[22] As such, the metaphor of “household” would include derivative analogies such as immediate family members, slaves, freedmen, servants and laborers, and many other household personnel.

It is clear that “household” is an overarching metaphor Paul draws from in the PE. This is seen in the PE’s phrase, “how one ought to behave in God’s house” (1 Tim 3:15b). Paul does use the term “house” in his correspondences in the sense of one’s own home (1 Cor 11:22) and in the sense of where Christians meet (Rom 16:5; Phlm 2). Yet, it is in the metaphor of household that the PE develop the analogy of the church as “a social unit, made up of various members, each responsible to one another and ultimately to the householder.”[23]

This emphasis on household imagery could explain the omission of spiritual gifts as the connective tissues of church organization and leadership, which is a critical concern that some interpreters find to be evidence pointing against Pauline authorship. Therefore, if it is granted to Paul that the household metaphor better pointed out “truth” to his recipients then at the very least the viability of Pauline authorship cannot be dismissed lightly. Such criticisms, which centers on the PE’s use of non-Pauline metaphor for ekklesia, appears forced and arbitrary.

The household metaphor for the church organization, then, is developed in the PE in the following ways. In 2 Timothy 2:20-21 there is a brief comparison of the church to “a great house” (en megale oikia). Such a comparison suggests that the house must have various elements of worth. 1 Timothy 2:1-3:13 more emphatically develops that there are expectations in the household of God (3:15).[24]

Let us summarize a few points regarding expectations. First, 1 Timothy 2:1-15 develops the roles of the church as a whole (2:1-7), and gender role expectations in the assembly (2:8-15). Second, 1 Timothy 3:1-7 and Titus 1:5-9 addresses the qualifications for the managerial and senior members of the household of God (guardians and elders). Moreover, Titus 1:7 calls the elder and guardian a “steward of God” (theou oikonomon), which refers to a member of the household who is entrusted with a task by the master of the household.[25] Third, 1 Timothy 3:8-13 provides a virtue list for servants (diakonous) who function in various roles in a household. In this connection, Timothy himself is described as a diakonos Christou Iesou who later on is called to fulfill his work as an evangelist (2 Tim 4:5).[26] Fourth, there is the familial treatment between Christian “siblings” and the care of widows as members of the household of God (1 Tim 5:1-16). Timothy and Titus are both regarded as a “true child” (1 Tim 1:2; Tit 1:4), and Timothy is also described as “beloved child” (2 Tim 1:2).

Does this Fit with Paul’s Authorship?

With the evaluation of much of the internal evidence of the PE, it must be considered whether the picture of the church is of such a state that it weighs against Pauline authorship. The use of the household metaphor for organizing “the church of the living God” in the PE is pervasive, providing analogies for every ministry of ekklesia; moreover, it is all inclusive with specific guidelines for the various ministries considered.

Gerd Theissen, however, argues that “the notions of the community are not very Pauline. The image of the body of Christ in which all members have equal rights is absent.”[27] Quite to the contrary, the “notions of community” in the PE are every bit as comparable to so-called “authentic” Pauline teaching of the body of Christ. In Romans 12:3-8 the body of Christ is filled with many members with differing gifts. Paul writes the gifts are given “each according to the measure of faith that God has assigned” (3 ESV), and “so we, though many, are one body in Christ, and individually members one of another” (5 ESV).

Furthermore, in 1 Corinthians 12 Paul makes a similar argument. All the spiritual gifts are from a single source, but every Christian has a different ministry: “there are varieties of gifts, but the same Spirit” (4 ESV).  In this context, Paul raises the issue of church leadership: “Are all apostles? Are all prophets? Are all teachers? Do all work miracles?” (29 ESV).

There appeared to be equal opportunities to serve but different areas of ministry based upon the will of God. This is precisely how the household metaphor presents ministry in the PE. Such evidence ought to reduce the weight of observations like those of Theissen who reject Paul’s authorship on the belief that the community in the PE is inconsistent with the so-called “authentic” letters of the apostle.

Some Conclusions

The conclusions drawn here are preliminary, but they lean toward a realization that each letter in the PE must be respected for their individual contribution and voice. Yet, for the focus given to individual church leaders (Timothy and Titus) and their concerns for conduct in the household of God, there is a commonality between them which can be evaluated in unison. There are three preliminary conclusion which can be made at this time.

First, the limited data of the use of ekklesia in the PE demonstrates that 1 Tim has particular expectations for its members to understand the difference between one’s own household and God’s household. This clearly suggests a rebuke and an attempt to recalibrate the Christian behavior. Titus and 2 Timothy apparently had different church concerns.

Second, the church organization revealed in the PE is quite clearly patterned after the metaphor of “household” with God as the master. In employing this metaphor, the PE reveals that leadership roles are subject to God’s prerogative to entrust a task for His household servants. Timothy and Titus along with the other leaders and servants appear cooperative; there does not appear to be a portrayal of a second century monarchical type of hierarchy as in Clement of Rome and Ignatius.[28]

Finally, the criticism that the PE “office holders” have replaced a “charismatic-functional church structure”[29] overlooks the pervasive and organic nature of the “household” organizing principle, and upon closer look reflects similar levels of diversity of ministries and personnel.

Endnotes

  1. Pastoral Epistles (PE) will be used throughout this essay. There is some objection raised as to the use of this nomenclature due to the correct view that neither Timothy nor Titus are pastors in the modern sense. However, Paul does address the qualifications for the episkopos, the overseers, or the guardians of the church; so, in this sense as documents which speak to this office these letters are viewed as pastoral, if not episcopal, in the New Testament sense.
  2. The internal areas of discussion are fourfold: the historical problem of fitting the PE into the historical scheme of Acts and the Pauline corpus, the connection between church organization in the PE and second century church organization, the distinct style of the PE and its unfamiliar robust vocabulary, and the dissimilar use of Pauline theological terms and lack of common doctrinal concerns.
  3. Donald A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2d ed. (Grand Rapids, MI: Zondervan, 2005), 554-68; Donald Guthrie, New Testament Introduction, 4th ed. (Downers Grove, IL: InterVarsity Press, 1990), 612-36; a centrist, Luke Timothy Johnson and Todd C. Penner, The Writings of the New Testament: An Interpretation, rev. ed. (Minneapolis, MN: Fortress Press, 1999), 424-28.
  4. Peter T. O’Brien, “Church,” DPL 124. Cognates of ekklesia are used throughout in 1 Timothy (6:12) and 2 Timothy (1:9; 2:20, 22), but they are not used in Titus.
  5. “ekklesia,” BDAG 303-04.
  6. O’Brien, “Church,” 123.
  7. O’Brien, “Church,” 124; Karl Ludwig Schmidt, “ekklesia,” TDNT 3:527; BDAG 303.
  8. Joseph A. Fitzmyer, Pauline Theology: A Brief Sketch (Englewood Cliffs, NJ: Prentice-Hall, 1967), 76.
  9. O’Brien, “Church,” 124.
  10. See also the assemblies in 1 Kgs 8:55 and 1 Chr 29:10; interestingly, the Hebrew writer speaks of the redeemed in a similar way (Heb 12:22-24).
  11. Johnson and Penner, The Writings of the New Testament, 424.
  12. Unless otherwise noted all translations are those of the author.
  13. “episkopos,” L&N 35:43.
  14. “hostis, hetis, hoti,” BDAG 729.
  15. Boyce W. Blackwelder, Light from the Greek New Testament (1958; repr., Grand Rapids, MI: Baker Hook House, 1976), 131; James A. Brooks and Carlton L. Winbery, Syntax of New Testament Greek (Lanham, MD: University Press of America, 1979), 8-9, 23
  16. George W. Knight, III, The Pastoral Epistles (Grand Rapids, MI: Eerdmans, 1992; repr., Grand Rapids, MI: Eerdmans, 2013), 181-82.
  17. Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 217-20.
  18. Schmidt, “episkopos,” TDNT 3:507.
  19. Blackwelder, Light from the Greek New Testament, 131; Charles B. Cousar, The Letters of Paul (Nashville, TN: Abingdon, 1996), 89-90, 163-80.
  20. Cousar, Letters of Paul, 178, 202.
  21. David J. Williams, Paul’s Metaphors: Their Context and Character (Peabody, MA: Hendrickson, 1999; repr., Peabody, MA: Hendrickson, 2004), 1. Williams sees the use of “household of God” (oiko theou) as a probable metaphor for the church in 1 Tim 3:5 and 15, and he compares this with the “household of faith” in Galatians 6:10 (30).
  22. Philip H. Towner, “Households and Household Codes,” DPL 417.
  23. Towner, “Households and Household Codes,” 418.
  24. Cousar, Letters of Paul, 202; Towner, “Households and Household Codes,” 418.
  25. “oikonomos,” BDAG 698.
  26. This is of particular importance since Timothy is thought of as a type of monarchial bishop from the second century. Neither Timothy nor Titus are so named.
  27. Gerd Theissen, Fortress Introduction to the New Testament, trans. John Bowden (Minneapolis, MN: Fortress Press, 2003), 136.
  28. Howard Lee Kee, Understanding the New Testament, 4th ed. (Englewood, NJ: Prentice-Hall, 1983), 315. Although Kee rejects Pauline authorship, he does concede that there is “no hint” of a single bishop in a city or territory with central authority over the Church in the PE.
  29. Udo Schnelle, The History and Theology of the New Testament Writings, trans. M. Eugene Boring (Minneapolis, MN: Fortress Press, 1998), 330; trans. of Einleitung in das Neue Testament (Göttingen: Vandenhoeck & Ruprecht, 1994).

Sonship, Spiritual Formation, and Eschatology: A Reading of Romans 8:12-17

On By Jovan PayesIn 2014, Discipleship, Essays, Exegesis, Freed-Hardeman University, Graduate Work, New Testament, Paul's Letters, Romans, Technical Studies, Translation
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The initial basis for looking into Romans 8:12-17 was due to an interest in Paul’s use of “adoption” (huiothesia) in his Christian application of a legal technical term. Paul’s use of the term is not limited to Romans (8:15, 23; 9:4) for it is also found in the letters to the Galatian (4:5) and the Ephesian (1:5) Christians. This is the combined data of Paul’s use of the term in particular and in the New Testament in general.

In Romans 8:15 Paul assures his readers that they had received “a spirit of adoption”; similarly, but with a different nuance, in Galatians 4:5 Paul writes of an “adoption” dependent upon the redemptive work of Jesus as he frees those under the law (4:4). In Ephesians, Paul again establishes the connection between “adoption” and Jesus; specifically, the saints are to understand their “adoption” was preordained and accomplished through Jesus (1:5). However, in Romans 8:23 “adoption” is something yet to come when the body will be delivered. Lastly, Romans 9:4 calls attention to the fact that “adoption” is a possession of the Israelites along with “the glory, the covenants, the giving of the law, the worship, and the promises” (cf. Exod 4:22).

It appears that “adoption” is an important term in Paul’s argumentation in Romans to explain sonship which belonged to Israel “according to the flesh” (9:5), but belongs also to “the children of the promise” (9:8). Nevertheless, the limited use of huiothesia demonstrates that “adoption” has a specialized context of application and is not widely used by other New Testament authors. Although huiothesia holds a striking image which reflects the full inclusion of the Christian into the family of God with all its benefits, a reading of Romans 8:12-17 demonstrates that “sonship” (huiothesia, huioi theou, tekna theou) requires spiritual formation (8:13) with a view to a joint glorification with Jesus (8:17).

There are many subordinate points to be sure; however, these three generalizations serve as a critical bridge to carry Paul’s argument further from Romans 8:1-11 to 8:18 which continues a discussion about living in the spirit (contra kata sarka 8:5) and anticipating a “glory that is to be revealed to us.” These points will be borne out in the translation and reading prepared below.

Translation of Romans 8:12-17

[12] So then, brothers, we are not debtors to the flesh (namely, to live according to the flesh). [13] For if you live according to the flesh then you are destined to die, but if you put to death, by the Spirit, the deeds of the body, then you will keep yourself alive. [14] For all who are led by God’s Spirit, these are God’s sons. [15] For you have not received again a spirit of slavery towards fearfulness, but you received a spirit of adoption in which we cry out: “Abba-Father!” [16] The Spirit testifies along with our spirit that we are God’s children, [17] and if we are children, then we are heirs as well –on the one hand, God’s heirs, and on the other hand, joint heirs with Christ– if, after all, we suffer together in order that we may share in glory.

Exegesis and Reading of Romans 8:12-17

According to the 28th edition of the Nestle-Aland text, Paul begins this with the strengthened phrase Ara oun (“so then”), which is a combination of two “inferential conjunctions”[1] designed to link it with the preceding rhetoric written against living kata sarka. In Romans, Ti oun (3:1, 9; 4:1; 6:1, 15; 7:7, 13; 8:31; 9:14) or oun (5:1; 6:12; 11:1, 11; 12:1) are used to string large sections of questions and rhetoric along;[2] moreover, ara appears in the letter in its basic function as an inferential particle (“So” 7:21; “therefore” 8:1).[3]

Interestingly, Ara oun marks significant shifts to capture both the inference and the transition in the text (5:18; 7:3, 25b; 8:12; 9:16, 18; 14:12, 19).[4] Consequently, Paul is doing two things in 8:12. He is affirming an inference while transitioning his argument forward to oppose living kata sarka: “brothers, we are not debtors to the flesh (namely, to live according to the flesh)” (8:12).[5]

In reading opheiletai esmen ou te sarki Paul’s main point is established; namely, “we are not debtors with reference to the flesh.” Daniel B. Wallace states that opheiletai is a verbal-noun of personal interest formed from its cognate verb opheilo (“I owe”) which requires the dative to complete its thought (te sarki); moreover, te sarki also limits the state of the subject and verb (“we are not debtors”) which suggests this is a Dative of Reference, or Dative of Respect.[6] The next clause tou kata sarka zen is translated parenthetically because it appears best understood epexegetically.

Stanley E. Porter makes two helpful points. First, Porter writes, “when an infinitive is used as part of a prepositional phrase, this syntactical construction must be taken seriously.” Second, when the infinitive follows tou it may function “epexegetical or appositional.”[7] Since the infinitive draws out the meaning of “we are not debtors to with reference to the flesh,” it seems best to regard it epexegetical and parenthetical. This is in complete accord with his argument in Romans 8:5-8.

At this point the reader is directed (gar) to a series of cohesive conditional statements, marked off with ei, which portray the curse of living according to the flesh (8:13a) and the blessing received when led by the Spirit of God (i.e. spiritual formation; 8:13b-15). It is important to rehearse that conditional statements are two clauses which are combined to portray a contingency; they are not necessarily portrayals of reality.[8]

Usually, the first clause contains the contingency under consideration (protasis); meanwhile, the second clause is a statement – the portrayal – about what will happen, or not happen, should the contingent action occur (apodosis). In 8:13a, then, ei… kata sarka zete, mellete apothneskein, is a portrayal of the contingent curse upon unfaithful Christians: “if you live according to the flesh” (contingent), then “you are destined to die” (portrayal). There exists a cause and effect relationship portrayed in this conditional statement: death will occur if one lives fleshly. Wallace debates the idea of whether this should be viewed exclusively spiritual or literal. Although he is probably right to lean towards a literal view, this is not a grammatical question. Nevertheless, sin is accompanied with both a physical and spiritual curse of death (Gen 3:3; Rom 5:12, 6:23).

In Romans 8:13b, the text reads: ei de pneumati tas praxeis tou somatos[9] thanatoute, zesesthe. The de provides a hint that the forthcoming text is adversative but not so strong it is unrelated to the previous words. This is quite helpful, since the contingency under consideration, “if you put to death, by the Spirit, the deeds of the body,” is designed to counter life kata sarka. The verb thanatoute (“you [pl.] put to death”) is an active verb, which is significant for an understanding of how the dative pneumati functions in the apodosis. Initially, one must consider if the Dative is of Agency or of Means.

There is a key to distinguish between the two, though both, as Porter observes, “label a relationship by which (normally) a thing (and occasionally a person) brings about or enters into an action with respect to something else.”[10] The main key is found in the verb thanatoute, being a present active verb, which places the burden of the action (“I kill”) upon Paul’s readers not upon the Spirit. In order for the dative pneumati to be a “clear” grammatical demonstration of agency, Wallace states the verb must be perfect passive.[11] The protasis reads, then, “if you put to death, by means of the Spirit, the deeds of the body.” As in the previous conditional statement (13a), there is no structural marker establishing the “then” clause (apodosis); however, the semantics of the construction is obvious. The middle verb Zesesthe completes the “if-then” clause, portraying the effect: “you will keep yourself alive.” The reader should understand there is a cause and effect relationship portrayed in this conditional statement: The Christian’s life will be kept, if the Christian employs the instrumentality of the Spirit to kill off the body’s “sinful” actions. Clearly the Christian participates in their spiritual formation when they embrace the life-giving relationship of the Spirit.[12]

The reader is directed (gar) again to a series of cohesive statements (8:14-15) which provide reassurance to Christians regarding their inclusion into the Father’s family. Verse 14 appears to be an implied conditional statement since the grammatical markers are lacking to introduce the contingent clause.[13] If this is the case, there may be an ambiguity which is at play in the text. The verse reads: hosoi gar pneumati theou agontai, houtoi huioi theou eisin (“for all who are led by God’s Spirit, these are God’s sons”). In the assumption of an implied contingency, “If you are all led by God’s Spirit,” is followed by, “then, you are God’s sons.” Or, as Wallace states the converse, “If you are the sons of God, you are led by the Spirit.”[14] In either case, what is at the core in this implied contingency is spiritual formation (as “sons of God”) not conversion.

Moses E. Lard, taking eisin in a durative sense, translates and observes: “these remain sons of God. For the Apostle is not speaking of originally becoming sons, but of continuing such.”[15] The means by which this occurs is stated in the present passive + Dative of Means clause, pneumati theou agontai. The agent of Christian spiritual formation is, then, God’s Spirit – not the deeds of the body (tas praxeis tou somatos) or the flesh (sarka).

In verse 15, then, Paul extends (gar) this argument to further intertwine spiritual formation with the assurance of sonship: ou gar elabete pneuma douleias palin eis phobon alla elabete pneuma huiothesias en ho kradzomen: abba ho pater (“For you have not receive again a spirit of slavery towards fearfulness, but you received a spirit of adoption in which we cry out: Abba-Father”). In both cases of the aorist active elabete, the verb functions in a culminative sense (resultative, perfective, effective aorist), which places a “slight emphasis” upon “the conclusion or the results of the completed action.”[16]

Particularly is this true with verbs having roots which “signify effort or attempt or intention or process, and it indicates the completion or attainment of such things.”[17] In the first instance, elabete is modified by the negative particle ou and the adverb palin; whereas pneuma douleias is the condition (“benefit”) not received.[18] On the contrary (alla), Paul affirms the conclusive nature of what they have received: pneuma huiothesias. This is a statement regarding a status change. Christians are not merely “slaves” who had been freed from the servitude to sin (manumission) but are huioi theou, because they have received pneuma huiothesias. There is a logical connection between pneuma huiothesias and the prepositional phrase (taking the dative) en ho and the governing dynamic of their outcry (kradzomen). Does en ho suggest “within” (Locative), located “within the sphere of influence, control…” (Spherical), or is it manner or cause (Instrumental)?[19]

Despite the overlap in many respects, Dative of Sphere – an extension of the Locative – retains the emphasis of the Spirit’s influence. The result is spectacular for the content of the Christian outcry is: abba ho pater.[20] This is where spiritual formation and sonship/adoption interlock; namely, in affirmation.

The Christian not only affirms sonship, but “the Spirit himself” (auto to pneuma) is involved in affirming the Christian’s status before God. Paul writes: auto to pneuma summarturei to pneumati hemon hoti esmen tekna theou (8:16). The verse emphasizes the Spirit’s identity with the predicate construction auto to pneuma (cf. Rom 8:26).[21] The Spirit is involved in affirming “we are God’s children” (esmen tekna theou). There is no question Whom the subject of the verb is; however, there is a question regarding the relationship between the verb summarturei (“he testifies” to/for) and the dative-genitive construction to pneumati hemon (“to/for our spirit”).[22]

On the one hand, the Spirit’s testimony may be viewed in terms of Dative of Association which renders the reading “the Spirit testifies alongside with our spirit”; on the other hand, maintaining the dative-genitive as the indirect object the reading is “the Spirit testifies to our spirit.” Wallace states that grammatically, Dative of Association is usually based upon verbs compounded with sun but this is not an exhaustive rule. The reason being, sun may also be intensive rather than associative. Wallace, following Cranfield, recoils at the notion of the associative since the Christian spirit “has no right at all to testify” along with the Spirit.[23] This is a theological exacerbation of the grammar. Trevor Burke responds, “the compound verb… with the dative expression would more naturally mean ‘bears witness with our spirit’ as two witnesses linked together indicating that we are God’s sons.”[24] It would seem consistent with the movement of the overall thrust of the passage that the Spirit’s leading crescendos in a united confirmation (“The Spirit itself testifies along with our spirit”).

Adoptive sonship is at the heart of verses 16-17, so much so that Paul transitions from huioi theou (“God’s sons”) to tekna theou (“God’s children”) after assuring his Christian readers they have received pneuma huiothesias (“the spirit of adoption”). The transition is significant and is the basis for the eschatological conclusion of this segment of Romans 8, picked up in verse 18. The text, structured semantically as a conditional sentence,[25] reads: ei de tekna, kai kleronomoi: kleronomoi men theou, sungkleronomoi de Christou, eiper sumpaschomen hina kai sundoxasthomen. As in verse 13b, de is adversative but not so strong it is unrelated to the previous words. In fact, it further develops the argument from the previous verse with the conditional clause: “if we are children [tekna], then we are heirs as well.” The protasis is evidential not causal, and the apodosis is inferential not effectual; moreover, heirs as children is further explained: “on the one hand, God’s heirs, and on the other hand, joint heirs with Christ.”

Paul concludes this pericope with an intensive form of ei (eiper) meaning “if indeed, if after all, since, if it is true that.”[26] The strength of the closing clause is in its eschatological connection. Spiritual formation through the Spirit, and adoptive sonship with its inheritance, are connected to a joint-glorification through suffering: “if after all we suffer together in order that we will share[27] in glory.”

Concluding Words

Romans 8:12-17 is a tremendous contribution to the Gospel’s appropriation of all those freed from the lordship of sin and redeemed by the blood of Jesus. Where they were once flesh led, now Christians are Spirit led. Where once they were outside of the family of God, they are made adopted sons and confirmed as children with an inheritance. Christians are given the resources through the Spirit to use “death” to kill the deeds of the body in order to have life. The Spirit provides the context for spiritual formation. The model of slavery and emancipation from slavery were probably very vivid the Roman Christians, but perhaps the most eye opening is God taking former slaves and embracing them as members of his own household as sons and children. This is not a token adoption, but a full investment complete with inheritance, making the Christian a joint heir with Christ in suffering and glorification.

Endnotes

  1. Archibald T. Robertson and W. Hersey Davis, A New Short Grammar of the Greek Testament, 10th ed. (1933; repr., Grand Rapids, Mich.: Baker, 1979), 317.
  2. Stanley E. Porter, Idioms of the Greek New Testament, 2d ed. (London: Sheffield Academic Press, 1999), 305.
  3. BDAG 103.
  4. BDAG 104; Robertson and Davis, New Short Grammar, 317.
  5. Unless specified the translation used in the body of this paper is that of the author.
  6. James A. Brooks and Carlton L. Winbery, Syntax of New Testament Greek (Lanham, MD: University Press of America, 1979), 36; Harvey E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York, NY: Macmillan, 1957), 85.
  7. Porter, Idioms, 198.
  8. Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 680-87.
  9. The Nestle-Aland textual apparatus notes the variant reading: tes sarkos. Although there is some antiquity to the variant reading, and some linguistic consistency (sarx); in keeping with the more difficult reading which would require such a scribal adjustment, tou somatos is viewed as the best wording.
  10. Porter, Idioms, 99.
  11. Wallace, Greek Grammar, 163-166. Wallace concedes that a passive verb would be sufficient.
  12. The two conditional sentences portray the outcomes of the two paths of spiritual formation. Living kata sarka leads to death, but living pneumati maintains life by killing sin at its source tas praxeis tou somatos. This is in keeping with Paul’s overall argument in Romans 8: “To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace” (ESV).
  13. Wallace, Greek Grammar, 685-86.
  14. Wallace, Greek Grammar, 686.
  15. Moses E. Lard, Commentary on Romans (1875; repr., Delight, AR: Gospel Light, n.d.), 264.
  16. Brooks and Winbery, Syntax, 100.
  17. Brooks and Winbery, Syntax, 100.
  18. This is an adamant declaration: “you are not slaves again for you have been freed from sin” (cf. Rom 6.17-18).
  19. Porter, Idioms, 156-58.
  20. Robertson and Davis, New Short Grammar, 215. Robertson calls this idiomatic construction, “The Articular Nominative as Vocative”; meaning, a “vocative of address” is formed in the nominative yet its case is vocative.
  21. Porter, Idioms, 120; Dana and Mantey, Manual Grammar, 129
  22. Wallace, Greek Grammar, 160
  23. Wallace, Greek Grammar, 159
  24. Trevor J. Burke, “Adoption and the Spirit in Romans 8,” EQ 70.4 (1998): 322.
  25. Wallace, Greek Grammar, 683.
  26. Porter, Idioms, 209; Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: German Bible Society, 1993), 53; Dana and Mantey, Manual Grammar, 262; Richard J. Goodrich and Albert L. Lukaszewski, A Reader’s Greek New Testament (Grand Rapids, MI: Zondervan, 2003), 344.
  27. Brooks and Winbery, Syntax, 103. The grammatical reading of the passage takes the aorist passive verb as “I am glorified with,” but the hina and the anticipation inherent in the clause would suggest the aorist is functioning as a Futuristic Aorist.

The Divisions of the Bible: A Starting Place

On By Jovan PayesIn Articles, Bible Chronology, Bible Study, Book of Acts, General Letters, Gospel, Hebrew Poetry, Historical Books, Law, Major Prophets, Minor Prophets, New Testament, Old Testament, Paul's Letters, Revelation, Wisdom Literature1 Comment

The Bible is a library of 66 books, composed over a period of fifteen hundred years. The authors involved in this inspired anthology come from a variety of backgrounds, locations, historical situations, professions, and ethnicities.

While each book has its individual purpose, each work develops the overarching theme that humanity is the creation of an eternal Creator, and due to personal sin has fallen spiritually. This fallen state is addressed both historically and theologically in the development of the scheme of redemption, finally materializing in the ministry of Jesus.

In order to appreciate this history of redemption and the books of the Bible, it is vital to have a working knowledge of the divisions of the Bible. Moreover, a better understanding of the Bible improves one’s comprehension of sermons and Bible classes. The following is an extremely brief sketch of the Bible and its arrangement of content as we have it in our modern Bibles.

Chronological Divisions

The Patriarchal Period

The name of this period derives from the method God communicated his will, by speaking the “fathers” of the family (Adam, Noah, Abraham, etc.); hence, the term “patriarch” which means “the male head of a family” (Heb 1:1). The biblical content covering this period is Genesis 1-50 and Exodus 1-19, that of the creation and the fall, the flood, and the call of Abraham to be in covenant with God and to be the father of “many nations”.

Through the nation of Israel, God would bring about the redemptive “seed” (Jesus, Gal 3:15-16) to bless all the nations of the world (Gen 12:3). Moreover, this covenant promise was reiterated to Isaac (Gen 26:1-5), Jacob/Israel (Gen 35:9-15), and the children of Israel after the exodus from Egypt on Mt. Sinai.

The Hebrew Period

While technically the story of the Hebrews in the biblical record goes back to Abraham the Hebrew (Gen 14:13), as a major division of the biblical story the Hebrew period reflects the story of God and His covenant people Israel (cf. Acts 7:2-53). This period covers Exodus 20-Malachi, and the time period of the ministry of Jesus (Matt–John). The historical story of the Exodus transitions into the giving of the Law at Sinai.

During this period, Israel received “the law”, wandered in the wilderness for forty years, conquered and settled into the Promised Land, and transitioned from a theocracy (where God ruled through prophets) to a monarchy (where God ruled through kings). This period also covers the history of the divided kingdoms of Israel (North) and Judah (South) and their eventual demise. The kingdom and the covenant were both to be superseded by a new kingdom (Dan 2:44-45), and a new covenant (Jer 31:31-34); the design of which was to prepare the world for the coming of Jesus (Gal 3:19-29; Heb 9:11-28).

The Christian Period

The Christian Period technically begins upon the death of Jesus of Nazareth, when the “testament” came into effect (Heb 9:16-17); however, the teaching of Jesus as it anticipated the Christian era is found in the Gospel Narratives and occurred while under the Law of Moses was still in effect (Matt–John; Gal 4:4-6). Moreover, the confirmation of this “new” testament was accomplished in Christ by God in the resurrection from the dead (Rom 1:4-5; Acts 2:14-36; 1 Cor 15:1-11).

This period begins then with the establishment of Christianity in Jerusalem (Acts 2), and continues on through the expansion of the Christian faith not only geographically (Acts 1:8) but also ethnically (Acts 2:39, 10:28, 11:18). The Christian era will continue, time-wise, until the return of Jesus, at the Second Coming (Matt 28.20; 1 Cor 15:22-28); and at this time the present world will dissolve away and we will be with our God (2 Pet 3:8-13; 1 Thess 4:13-18).

Division of Books by Category

The following is a listing of the books of the Bible according to categories, along with a useful numeric memory tool to learn the divisions of each section.

The 39 Old Testament Books (5, 12, 5, 5, 12)

Books of Moses (5). Written by Moses to provide the origins of the human family, the Hebrew nation, and incorporates the Law of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy).

Hebrew History (12). Follows the story of Joshua and the conquest and settlement of Canaan to the rise and demise of the Hebrew Kingdom, and the exile into Babylon and their return (Joshua, Judges, Ruth, 1-2 Samuel, 1-2 Kings, 1-2 Chronicles, Ezra, Nehemiah, Esther).

Hebrew Poetry (5). A series of volumes set in Hebrew poetic prose, written by a number of authors, designed to impart divine wisdom and perspective (Job, Ecclesiastes, Psalms, Song of Solomon, Proverbs).

Major Prophets (5). Popularly so-called due to the size of each work, and not for their spiritual value. (Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel).

Book of the Twelve (12). Grouped together from ancient times, the “Minor” prophets are brief volumes that pack spiritual “punch” (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). Both the Major and the Minor Prophets are from various time periods, these works contain words of woes, judgments, and hope; moreover, they provide a great wealth of messianic prophecies.

The 27 New Testament Books (4, 1, 21, 1)

Gospel Narratives (4). Written to chronicle the teaching and ministry of Jesus of Nazareth, his rejection, crucifixion, and resurrection. Two of the four authors are apostles (Matthew, John), one is known to be an associate of Paul (Luke), and the other is believed to be of Peter (Mark).

Acts of Apostles (1). As the sequel to the Gospel of Luke, Acts covers the beginning of the church, and its expansion from Jerusalem to Rome, roughly a period of some 30-plus years.

Apostolic Letters (21). Written to churches and individuals teaching and exhorting Christians to live faithful; furthermore, the letters address false teachings and local issues (Roman, 1-2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon, Hebrews, James, 1-2 Peter, 1-3 John, Jude).

Revelation (1). Addressed to seven churches in Asia, this final “revelation” is a message of victory of God and His people over their enemies. It is rich in apocalyptic language, much like Daniel, Ezekiel, and other prophetic books.

Concluding Thoughts

When Vince Lombardi took the helm of the coaching staff of the Green Bay Packers, it is said that he gave a speech that established clearly the importance of the basics. It runs as follows:

Everybody stop and gather around,” he said. Then he knelt down, picked up the pigskin, and said, “Let’s start at the beginning. This is a football. These are the yard markers. I’m the coach. You are the players.” He went on, in the most elementary of ways, to explain the basics of football.

The team became very successful, and this anecdote reminds us of the importance of getting back to basics. Understanding the fundamental components of the Bible is essential to obtaining the wisdom needed to know what to do to be saved (2 Tim 3:13-14). May we all be so blessed.

An Elder’s Character: A Matter of Public Record (1 Tim 3:7)

On By Jovan PayesIn 1 Timothy, Christian Leadership, Church Leadership, Early Christianity, Ecclesiology, Elders, Essays, Leadership, Leadership Ethics, New Testament, Pastoral Leadership, Paul's Letters, ShepherdsLeave a comment 
Moreover, he [the guardian/overseer (3:1)] must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. (1 Timothy 3:7 ESV)

One of the qualifications for the “guardians” (overseers) in Ephesus listed above concerns the Christian man’s reputation among non-Christians. In 1 Tim 3:7, the church is called to evaluate this testimony as a preventive measure in the selection process of a “guardian.”

It has been asked, “what will happen to a leader who is not so regarded by those outside the church”?[1] The answer is clear: it becomes a trap set by the Devil to bring about disgrace in the church. The man’s public record must weigh in as to whether or not he should have the responsibility of a guardian. Let us explore this verse in some greater detail by looking at three aspects of the text.

(1) A Final Necessity

After exploring thirteen qualifications designed to add details to the broad concept of being “above reproach” (1 Tim 3:2), the final detail is the measure of his character as reflected by “outsiders.”

The nature of his public record must be “morally excellent.” The ESV has “well thought of,” but the text literally reads, “have a good testimony.” It covers the positive moral ideas of good, noble, and praiseworthy, a quality that is “favorably valued.”[2] His character and standing in the community (3:7) must be equal to the “good work” as a guardian (3:2).

The “source” of information which is supposed to help the church examine a “guardian’s” candidacy comes from non-Christians (literally, “from those on the outside”). At first glance, this may appear to be strange. Why would public opinion matter when addressing the leadership role of a church “guardian”? The short answer is his public reputation either brings glory to God or disgrace to His Kingdom. This qualification of the quality of an overseer’s reputation must not be ignored.

(2) The Reason for the Requirement

The middle of the verse reads, “so that he may not fall into disgrace, into a snare of the devil.” The emphasis is placed upon protecting the church from those who have a bad reputation in the community; such a scenario would play “into the devil’s trap.”

Are there any longstanding frictions with the community which not only are detrimental to the guardian’s service but also to the mission of the church? Is he “known” for having improper relationships, or do rumors circulate about him which would be reproachable to him?

These questions must be asked and answered. However, despite the importance of public record, the community is not the final say. It is an important part of the appraisal process designed to prevent disgraceful men from entering the eldership. It is much easier to get a man in than it is to remove an unqualified elder.

(3) The Ever-Present Danger of the Devil

There are no sinless guardians; however, pretense and hypocrisy are subject to slander and accusations. Such is the main objectives of “the Slanderer” (i.e., the Devil). The man’s public record should not be a prized trophy captured by the Devil (i.e., the implied hunter’s snare). Consequently, “Christian men who bring widespread scandal upon the church of God have a heavy burden to bear.”[3]

If one’s character is something that has been built brick by brick, then so is one’s reputation. Good character does not have to be perfect, but according to this verse, one’s reputation does need to be well thought of. This, then, is not a role where one develops a good reputation; quite to the contrary, the role is for the person who already possesses an excellent reputation. Contextually, further, they must already possess such a reputation from the community.

A Final Word

One’s public record is a general guide to anticipating the trajectory of a person’s character: where does it point? We must allow for imperfect people to have imperfect records; furthermore, not all concerns are of the same weight and worth. Nevertheless, if there is no longstanding trajectory towards godliness in non-Christian circles then it is adequately apparent such a prospect cannot serve in such an iconic and spiritual role as shepherd, elder, and overseer in the church of God, which is God’s house (1 Tim 3:15).

I was recently told of a congregation that was in the process of selecting new elders. In keeping with the tenor of this character requirement, the congregation placed a notice in a local newspaper seeking public input as to the character and public record of the proposed elders. I am unaware of the outcome, but their action is powerful as it upholds the importance placed upon an elder’s public record.

Endnotes

  1. George W. Knight, III, The Pastoral Epistles (1992; repr., Grand Rapids, MI: Eerdmans, 2013), 165.
  2. Bauer, Walter, Frederick W. Danker, W. F. Arndt, and F. W. Gingrich, eds. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago, IL: University of Chicago Press, 2000), BDAG 504; Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d ed. (New York, NY: United Bible Society, 1989), L&N 88.4.
  3. Wayne Jackson, Before I Die: Paul’s Letters to Timothy and Titus (Stockton, CA: Christian Courier Publications, 2007), 94.

Three Blessings for Every Christian (Eph 1:4-5, 13-14)

On By Jovan PayesIn Ephesians, Essays, Glendale Gleaner, Holy Spirit, New Testament, Paul's Letters, Spiritual Formation, Spiritual GrowthLeave a comment

Much of the New Testament speaks to the blessings of God’s divine goodness and mercy. When God is in covenant with another, He blesses those who are His in a uniquely different fashion.

Instead of the everyday blessing such as fitting in His providential care of all humanity (Matt 5:44-45), to those who are His through Christ, there are extended “every spiritual blessing in the heavenly places in Christ” (Eph 1:3).

Let us consider some of these particular blessings as developed in the Ephesian letter which is uniquely given to the Christian.

The Blessing of Consecration

In Ephesians 1:4, Paul describes the kind of people that God chose to be his, those who would be “in him” (i.e., in Christ). As a consequence of being united with Christ, we experience the working of God to be made “holy and without blemish.”

These two terms showcase an important implication of union with Christ: in coming in contact with the redemptive Christ, His holiness and purity has been transferred to us.

This may seem to be a difficult concept to accept, but there is a biblical precedent. In Exodus 29:37 the statement is made that “whatever touches the altar shall become holy” (Lev 6:18). This is in keeping with atonement.

In the New Testament, Jesus is referred to as the “propitiation for our sins” (1 John 2:2), which reflects the fact that Jesus “is the personal means by whom God shows mercy to the sinner.”[1]

Union with Christ, and his holiness, implies that we have been identified with a righteousness that is not our own (Phil 3:8-9).

The Blessing of Adoption of Sons

In Ephesians 1:5, the apostle continues to enumerate another blessing that comes from union with Christ (i.e., “in Christ”). Paul declares God intended that through Christ the Christian has been included in the “family” of God.

Adoption implies a change of relationship; in fact, “sonship” is extended and forged in Christ. The apostle uses this language in critical moments to establish the intimate union with the Heavenly Father through Christ.

In Galatians 4:5-6, he speaks of redemption. This is not simply a matter of emancipation, it is the act to incorporate an outsider and make them an intimate member of the family with all the rights with which such an effort comes.

As a result of being integrated into the family of God, fear of spiritual slavery is removed by “the spirit of adoption as sons, by whom we cry, ‘Abba! Father!’” (ESV). Christians have membership in the family of God.

The Blessing of Being Sealed with the Holy Spirit

In Ephesians 1:13-14, the Apostle stresses the blessing of God’s faithfulness by using the language of “seals” and “pledges” used to mark that Christians are His.

The words of a Stevie Wonder song, “signed, sealed, delivered, I’m yours” would be right in keeping with the words of these verses.

Much discussion has been brought to the nature of the Holy Spirit as this seal and pledge, but it seems that the best way to appreciate the language is in the following view:

The Holy Spirit is metaphorically the anointing (1 John 2:26f.), the sealing, and the first installment of eternal life. Full payment is made in the resurrection of life and consummated at the” coming of Christ.[2]

God dwells with the Christian, and this is an exclusive blessing that demonstrates the Lord’s faithfulness. This blessing was extended to us in order to stress that we are under the Lord’s protection.[3]

Concluding Thoughts

Forgiveness is a vast subject and is the result of the atonement made on behalf of sin. The Bible develops a rich concept of all that is needed to experience forgiveness, and it also outlines tremendous blessings.

And while we have not exhaustively considered the subject of forgiveness, enough of the concept has been surveyed to appreciate the blessing forgiveness actually is and the blessings which are available to the Christian.

Consecration, “sonship,” and the faithfulness of God’s provision to keep us in His care are all tremendous blessings owing to our union with Christ.

They should make any curious soul searching for God, move towards union with His Son in immersion so that they may realize “every spiritual blessing in the heavenly places in Christ” (Eph 1:3).

References

  1. William E. Vine, et al., Vine’s Complete Expository Dictionary of Old and New Testament Words(Nashville, TN: Nelson, 1986), 2:494.
  2. George Goldman, “The Spirit Within: A Seal and Guarantee – Ephesians 1.13-14; 3.16,″ Exalting Christ in the Church: Unsearchable Riches in Ephesians and Colossians, ed. David L. Lipe (Henderson, TN: Freed-Hardeman University, 2002), 129.
  3. Bruce Morton, Deceiving Winds: Christians Navigating the Storm of Mysticism, Leadership Struggles and Sensational Worship (Nashville, TN: 21st Century Christian, 2009), 22. Morton has an excellent discussion on this section of Paul’s letter to the Ephesians, explaining rather well the background of the seal common to this part of the ancient world (21-25).

Church: A Preliminary Survey

On By Jovan PayesIn Book of Acts, Ecclesiology, Essays, General Letters, Gospel, New Testament, Paul's Letters, Peter's Letters, Revelation, Theology, Word Studies2 Comments

With so many “churches” in the religious world, people interested in visiting one are often sidelined by the inevitable question, “which church should I go to?” After all, there are as many “churches” as there are potential opinions on what a church should be like. But where should a person begin as they search for a church, should they simply jump out on a whim? Hardly.

Searching for a church should be a reverent endeavor, especially since in the New Testament the “church” is said to have been “purchased” by the very blood of Jesus Christ (Acts 20.28). Consequently, if the church was that important to Jesus and the Father, those seeking to “go to church” should realize this spiritual venture should not be taken lightly.

Where then might a person find the necessary perspective from which to begin this search? The relevant information is found in the New Testament documents, the documents which record the formative forces which began the church in the first place; moreover, the New Testament provides ample information about how people became members of the blood-bought church of Jesus, along with important church organizational references.

This piece is a primer, in a sense, on the nature of the church. There are many ways that this topic can be addressed. But, nevertheless, below are some relevant points to glean from the New Testament on the topic of the church of Christ (Rom. 16.16).

The New Testament Documents

In the New Testament, from the beginning to end, the thought and actual fact that the saved existed as a collective known as the “church” or body of Christ is clearly self-evident (Matt 16:18 and Eph 1:22, 23, 4:4; Acts 2:47). Consider a sample of the New Testament documents.

There are four accounts of the ministry of Jesus, they are called Gospels. The term “church” is found only in the Gospel of Matthew, particularly in chapters 16 and 18. In chapter 16, Jesus speaks of building His church – “my church” (16:18). He explains that death (Grk. hades – not hell, contra KJV) will be incapable of deterring his plans to bring His church into reality.[1] In chapter 18, verses 15-17 describe the disciplinarian process regarding a Christian brother living in sin, and hence, needing private correction. The final stage is to bring the sin to the public forum by telling it to the church, with the intention that it can act as a loving measure of leverage to pressure the brother to quit the sinful practice. Thus, in Matthew Jesus speaks of his church in two ways: (1) that it will be built (Matt 16:18), and (2) as the ultimate forum for maintaining moral purity among God’s people (Matt 18:15-17).

The Acts of the Apostles is the inspired historical account of the church – albeit a history with a theological focus. It is most definitely a primary source for the church, and therefore a logical document to examine in order to find the biblical church. To save space, consider what we find in only the first half of Acts (Acts 1-12). We find it was “the church”[2] that had become fearful after the Divine retribution against Ananias and Sapphira was administered by the Lord (Acts 5:11); the object of Saul of Tarsus’ brutal obsession was “the church” anywhere it assembled (Acts 8:1, 3; cf. Gal 1:13); it was “the church” at large in Samaria and Judea that enjoyed peace when the persecuting Saul became the believing Paul (Acts 9.31).

We find Barnabas and Paul (Saul) laboring in “the church,” particularly in Antioch of Syria,[3] and labeling the disciples (i.e. the individual members of the church) Christians (Acts 11:22, 26); several members of “the church” suffered persecution under the hand of King Herod (Acts 12:1, 5); “the church” in Antioch of Pisidia had prophets and inspired teachers, and sent Paul and Barnabas out to accomplish their first missionary call (Acts 13:1ff.); Paul and Barnabas had appointed elders in every “church” they established on their missionary labors (Acts 14:23), and upon their return to Antioch they recounted they travel to “the church” (Acts 14:27).

The largest sub-category of the New Testament documents is The Letter (also commonly styled, “epistle”) – 21 letters to be exact.[4] They are further divided by the prophets which God employed to pen them: Paul (13 letters), John (3), Peter (2), James (1), Jude (1), and the unknown author of the Letter to the Hebrews. This is a vast amount of literature to scan, but we can reflect on the following citations of “the church” among the letters and observe that “the church” is the redeemed body of Jesus believers. It goes without saying – at least it should be by students – that the New Testament Letters assume their audience is the redeemed body of Jesus disciples.

Ancient letter writing etiquette had the author’s name first and then the recipient’s name; thus, we read, “from me… to you.” When Paul wrote his letters, he often addressed the recipients with the nomenclature “saints” (cf. Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). The term “saint” is the general description of all members of “the church” in the respect that they have been sanctified in baptism, and this sanctification continues in obedience shown by a holy life (Matt 26:28; Acts 2:38; 1 Cor 6:11-13; 1 John 1:6-7). The “saints” are members of the church viewed from the perspective of consecration. In fact, many times the letters begin like this: to the church with the saints.

Some appear to use Jewish terminology, like James and Peter, to describe the people of God. The letter of James is written to “the twelve tribes in the Dispersion” (1:1); meanwhile, the audience for the Letters of Peter (if to the same audience) is depicted in the following way: “To those who are elect exiles of the dispersion” (1 Pet 1:1). However, in Peter’s second letter, he speaks of his audience as “those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (2 Pet 1:1). It seems like the language applies the covenant aspect that biblical Israel had with God, and here it is applied in a new way to demonstrate that Peter’s audience is the new covenant people of God (Jer 31:31; Heb 8:13). These are members of the biblical church.

The Letter of Jude addresses his recipients with the nomenclature “called” and “beloved” (vs. 1). Their calling seems from the simple fact that they received their invitation (a clearer meaning of the term, kleitos translated “called”) to share the “common salvation”. Moreover, they received access to the love of God actuated in the redemption of their soul accomplished through Jesus Christ, thus, they are the beloved of God. What Jude emphasized that their identity was related to their Divine relationship through obedience to the Gospel. For our purposes, we are to understand that these “saints” and “beloved” ones are members of the New Testament church.

The First Letter of John, much like Hebrews, does not begin in the traditional letter format. Some describe them as tractates or some larger form of literary work sent as a letter. Nevertheless, John assumes a relationship – a fellowship between the apostolic circle, God, and themselves – that is based on obedient living and faithful confession of sin as they strive to live a disciplined life (1 John 1:1-10). They already are in this relationship, they are saved. Again, in Hebrews 2:1-4, the evidence is provided regarding the recipients. They are encouraged to remain vigilant, not neglecting their salvation which was shown to have a supernatural origin. Likewise, these recipients are members of the biblical church.

The last document in the New Testament is the Apocalypse, the Book of Revelation. The document opens up with these words: “John to the seven churches that are in Asia” (Rev 1:4). In the doxology, it is Jesus “who loves us and has freed us from our sins by his blood, and made us a kingdom, priests to his God and Father” (Rev 1:5-6). The audience, the churches, share salvation and the love of God, are part of a kingdom, and share involvement in the priesthood of God. The message of Revelation is the victory over the enemies of God as it is revealed in the inability of these satanic forces to prevent the faithful saints from entering the New Jerusalem, wherein lies the tree of life (Rev. 22.14). The brief but spiritually dense letters sent to the churches of Asia in Revelation 2 and 3 show among other things, the audience intended for the prophecies embedded into the fabric of this symbolic book. They assume that the recipients are already Christians, members of the church.

The picture should be clear that the New Testament is a collection of 27 books which speak to or about the church of Jesus Christ. Consequently, anyone looking for a church should reverently approach the prospect with the New Testament as the guiding source for determining what the church that God established should look like and be like.

The Church: A Brief Word Analysis

We may survey some of the information from the New Testament regarding the “church” and the redeemed which make up the “church”, but what does “church” mean? The term “church” is the most common, though unclear, translation for the New Testament Greek term ekklesia. Often times, “church” is thought of as solely “the building” in which a person congregates with others to worship God; however, ekklesia does not refer to a building – hence, “church” is an unclear translation if not misleading altogether. But the term is so commonplace that it need not be shelved; after all, even modern dictionaries have various nuances for the word “church.”

The English word “church” has a peculiar history that demands some attention. Hugo McCord (1911-2004) – professor, translator, and preacher – briefly summarizes the history of the word:

Historically, the English word “church” comes from the Middle English “cherche” or “chirche,” which is from the Anglo-Saxon “circe” or “cyrce,” which is from the German “Kirche,” which is from the Greek kuriakos, meaning “belonging to the Lord.” Webster says that the Greek word doma, “house,” has to be added to kuriakos to make the word “church,” that is, a “church” is “the Lord’s house.”[5]

McCord further observes that only twice does kuriakos – “the Lord’s” – appear in the New Testament (“the Lord’s supper” 1 Cor. 11.20; “the Lord’s day” Rev. 1.10), but in neither case is the phrase “the Lord’s house” ever employed.[6]

Basically, the etymology of the word translated “church” (ekklesia) derives itself from the adjoining of two words, ek and kaleo (ek-kaleo “call out”), into one verb originally “used for the summons to an army to assemble.” As a noun, ekklesia, denoted “the popular assembly of the full citizens of the polis, or Greek city state” (cf. Acts 19:32, 41).[7] This is, in a nutshell, the Greek background of the word beneath our religious word “church.”

Its existence in the Old Testament is due to the Greek translation of the Hebrew Scriptures. In the Septuagint (abbreviated LXX), ekklesia appears about one hundred times and is frequently employed to translate the Hebrew term qahal.[8] It is not so much the frequency to translate qahal which is intriguing; instead, it is the regularity of the context when ekklesia is employed which should attract contemplation. O’Brien writes:

Of particular significance are those instances of ekklesia (rendering qahal) which denote the congregation of Israel when it assembled to hear the Word of God on Mt. Sinai, or later on Mt. Zion where all Israel was required to assemble three times a year.[9]

Interestingly, the Hebrew writer similarly speaks of the redeemed in Hebrews 12:22-24. Thus, a raw translation of ekklesia may suggest the meaning to be, “the called out ones.”[10] In the biblical tradition, however, it seems better to emphasize that it carries the spiritual depiction of an assembly of God’s people prepared to hear and be led by His word in the covenantal sense.

Stephen, the first Christian martyr, recounts how Israel was an ekklesia during the forty years of wandering in the wilderness due to their rebellion and lack of faith (Acts 7:38). And it was during this time that they were taught how to depend upon the Lord. The beautiful and yet tragic relationship between the faithful God and his unbelieving nation is set forth clearly in Psalm 78 (cf. Hos 11:1-9). The Lord’s goal was to “shepherd” and “guide” them with his powerful word and through the demonstration of his presence.

With regards to the Lord’s church which Jesus promised to “build,” it is important that we consider these thoughts in our understanding of the kind of church Jesus was thinking of; as a consequence, it should guide our assessment of how “church” should behave. Individuals gathered together to hear and abide in his teaching, so that in it, they may be shepherded and guided (1 Tim 4:13). Meanwhile, leadership in the church (i.e. elders/shepherds) is to be “able to teach” and “manage” his household, and use these skills as he executes his God’s appointed office (Acts 20:28, 1 Tim 3:1-5). When the church considers this relationship and responsibility and embraces its challenge, we will be taking strong steps to finding a congregation of the Lord – a church of Christ.

Conclusion

We find in the New Testament a consciousness the early Christians held regarding the church. Jesus was to build his church, and after his death, the church began in Jerusalem and spread throughout the Roman world through Judea, Samaria, and to the furthermost extents of known Roman world (Acts 1.8ff). As the church expanded, the apostles and other inspired authors wrote to Christians regarding the ministry of Jesus and concerning Christian living.

Through these documents, important information is related to the nature of the church. Anyone searching for a “church” to attend should not settle for any church but should study the New Testament reverently identifying the nature of the church revealed in its pages.

When examining the English word “church” we find that we are not talking about a building, but instead, the emphasis should be placed upon an assembly of people. These individuals are assembled to hear the word of God, and make those Divine words translate into everyday action – everyday living. Only until we hear and practice the Word will we become the church (ekklesia) of Christ.

Endnotes

  1. The King James Version (a.k.a. the A.V.) is quite misleading here, for the Greek text reads pulai hadou – literally, “the gates of hades.” The Analytical-Literal Translation of the New Testament (ALT) has the following descriptive rendering of the passage,”[the] gates of the realm of the dead [Gr., hades] will not prevail against it” (ATL Matt. 16.18).
  2. Again we disagree with the A.V./KJV-Byzantine tradition in Acts 2.47, where the word “church” (ekklesia) is part of a variant reading of the text. Instead, we agree with others who find that the ending better reads epi to auto, a phrase often used to refer to the “Christian body” in a collective sense (Acts 1.15; 2.1, 47; 1 Cor 11.20; 14.23; Bruce Metzger, A Textual Commentary on the Greek New Testament, 2d ed. [Germany: Deutsche Bibelgesellschaft, 2001], 264-65).
  3. Antioch of Syria is not to be confused with the Antioch of Pisidia in Asia Minor. BiblePlaces.com has good images of both Antioch of Syria (link) and of Pisidia (Link).
  4. Technically, there are a few more letters in the New Testament record, but each is embedded in other books. For example, the book of Acts has two letters (a) 15.22-29, and (b) 23.23-30; and, the book of Revelation has seven letters to the church of Asia (Rev. 1-3).
  5. Hugo McCord, The Everlasting Gospel: Plus Genesis, Psalms, and Proverbs, 4th ed. (Henderson, TN: Freed-Hardeman University, 2000), 696. This edition is known also as FHV4.
  6. McCord, The Everlasting Gospel, 696.
  7. Peter T. O’Brien, “Church,” DPHL, 123.
  8. O’Brien, “Church,” 124; TDNT 3:527; BDAG, 303.
  9. O’Brien, “Church,” 124.
  10. Etymologically, ekklesia does suggest that individuals were “called out” from their lifestyles by the Gospel (2 Thess 2:14). There is obviously a separation that occurs (2 Cor 6:17, 1 John 2:15-17). These etymological considerations corroborate with New Testament teaching on the church. However, the word has a richer heritage as is seen in its Old Testament use of the Greek language. These aspects must be appreciated in balance with each other.

Suggested Reading

  1. Wayne Jackson, “The Origin of Christianity,” ChristianCourier.com.
  2. Wayne Jackson, “The Restoration of First-Century Christianity,” ChristianCourier.com.

Purge the Evil Person: A Brief Analysis of 1 Corinthians 5:1-13

On By Jovan PayesIn 1 Corinthians, Bible Study, Christian Ethics, Christian Leadership, Church Discipline, Church Leadership, Essays, Exegesis, Kingdom Ethics, Leadership Ethics, New Testament, Paul's Letters3 Comments

One of the most difficult public displays of Christian obedience to God is the withdrawal of fellowship from a recalcitrant Christian. It is perhaps one of the most dynamic of commands to follow in the New Testament. Before reaching such a public excision, the Lord Jesus addressed the problem of confronting a wayward brother with the view to “gain” him (Matt 18:15-17).

Preliminary Thoughts

The Lord sets forth a four-pronged redemptive procedure that begins under the most private of circumstances – “you and him alone” (18:15); in this setting, then, a private appeal to repent is offered. If the rebellious child of God maintains their posture, then the circle of brotherly concern widens to “one or two others” that come to witness the call to repentance (18:16).

Unfortunately, even at this point, some are so entrenched in sin, that they will not hear the admonitions; consequently, the Lord says, “if he refuses to listen to them, tell it to the church” (18:17). The publication of the situation allows the church as a whole to make an appeal to their fellow saint. All the “ties that bind” are summoned to invite this wayward soul to repent.

The Lord acknowledges that some will not be gained back to the fold by these loving and redemptive attempts, and sets forth the final process – consider the rebellious Christian as both an outsider of the blessings of the Christian covenant and a traitor who has chosen to serve Satan instead of Christ. In other words, the congregation must “disassociate the offender from the church fellowship.”[1] The saved has now become the lost – how ironically tragic.

A Flagrant Issue

The New Testament has several examples of discipline; most usually they are of a very flagrant issue. For example, in 3 John 9-10 the apostle of love forewarns his audience that he will bring discipline upon Diotrephes the “missions” killer. Or, when Paul abbreviates his role in the discipline of Hymenaeus and Alexander (“delivered them to Satan”), who made shipwreck of their faith (1 Tim 1:19-20).

However, in 1 Corinthians 5:1-13, Paul deals with an outlandish mode of porneia that is not even “tolerated” among the pagans (5:1 ESV). Porneia is the Greek word that is commonly translated “fornication” in older translations, and in newer translations as “sexual immorality.”

The truth of the matter is, porneia is a generic term for “illicit sexual intercourse.”[2] It is an umbrella term, and context must determine the type of sexual act that is under consideration. The flagrant form of porneia Paul addresses in 1 Corinthians 5:1 is this, “a [Christian] man has his father’s wife” (i.e. his stepmother). The severity of this behavior is evident by the fact that Paul appeals to the fact that Gentiles – or pagans – do not even permit such behavior.

This context provides the most insightful New Testament example of withdrawing Christian fellowship from recalcitrant saints. And as careful Bible students, we must definitely rehearse the valuable instruction of these verses.

The Duel Rebuke

Paul moves from the case of the man with his stepmother and draws attention to the congregation’s part in this flagrant relationship. The church had been “arrogant” and not “mournful” about the sinful relationship (5:2) and argues immediately that removal of the Christian was the appropriate reaction. The church at Corinth was laden with arrogance (4:6, 18-19), and here Paul rebukes them for this dispositional flaw that was affecting their decision-making process on this matter.

Paul demonstrates that not only is the rebellious person accountable to God, but that the church too cannot subscribe to a lax posture about known – public – sin in the church. The church is responsible and accountable to respond to a situation where a saint’s sin has become public knowledge. The apostle prescribes that the congregation should respond with a period of “mourning” and move into “disciplinarian action.” This is the divine reaction to sins of a public and flagrant nature (1 Cor 14:37).

The Judgment

With the next flip of his pen, Paul moves into position to make the judgment Corinth should have – he places judgment upon the Christian and the sexually immoral relationship with his un-Christian stepmother (5:3-5). There is no clear statement regarding the woman in view, aside from the fact that she is the wife of his father.[3]

However, since the judgment is upon the Christian man, “it seems safe to assume that she is not a Christian.”[4] Paul writes:

When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. (1 Cor 5:4-5 ESV)

The context for such a procedure is the public assembly of the church. This recalls the instruction of Jesus regarding the procedures to discipline another for sin (Matt 18:15-17), the last two of which are set in a public context. Paul assesses that this situation is a public matter; and consequently, the licentious Christian must be disciplined immediately by the church in the public eye. The goal of this withdrawal is redemptive – “that his spirit may be saved.”[5]

The judgment is upon his sin and behavior, but the goal of the discipline is to restore him – i.e. to regain him (Matt 18:15). In Hebrews 12:12-13, the author demonstrates that discipline is a privilege of sonship (12:5-8) and that the purpose is so “that the lame may not be put out of joint but rather be healed” (12:13).

Discipline is not designed to “disable permanently those who have experienced the crippling effects of sin. Rather, His purpose is to heal and restore the repentant to spiritual usefulness”;[6] in other words, “that we may share his holiness” (Heb 12:10).

The Imagery of Influence and Purity

Corinth was crippling the unfaithful man’s ability to be restored by failing to address his immoral relationship. Paul makes very clear that both the church and the man were in a spiritually precarious position. Paul appeals to the imagery of the Passover, where preparing unleavened bread demanded the need to remove the leaven (yeast) from the lump of dough (5:6-7).

The bread is the congregation, and the leaven (yeast) is the culprit sinner (and his influence) in the church, and Paul speaks very clearly that the bread must be prepared for the Passover feast which is the Christian faith. From this, the apostle suggests that the Christian who is in a sexually immoral relationship with his stepmother must be removed from the congregation. Otherwise, the church would be affected by the “leaven” (influence) of this morally and spiritually rebellious relationship.

But the truth is, they were already being afflicted by his influence, making it necessary for a public withdrawal to maintain the purity of the loaf (i.e. the church). David Williams, in his profitable work, Paul’s Metaphors: Their Context and Character, writes:

Paul had been speaking of the leaven (yeast), every trace of which had to be cleaned out of the house before the Passover was celebrated. On this analogy, he demanded that the Corinthians put their “house” in order by removing from among themselves what he called the “old leaven,” a particularly appalling instance of sexual immorality that the church had condoned (vv. 1-5).[7]

The apostle, then, was addressing what should have been quite obvious; but, because of the Corinthian’s arrogance the real issue (i.e. the issue of purity) was not seen as relevant – how shameful. May we strive to learn then the lesson of Corinth.

The Place of Christian Judgment

Paul later recalls a previous letter, where he instructed them “not to associate with sexually immoral people” (5:9 ESV). But it does not seem that they were even practicing such instruction, evident by the fact that they had allowed this immoral situation a harbor of protection in the bay of misguided church fellowship. Yet, Paul did not even suggest merely sexually immoral people in general. He meant defiant immoral Christians are not to be associated with (5:9-11).

It is very interesting to observe that Paul moves from a specific case of porneia, and ends with formulating a generic principle against Christians practicing immorality in general – poneroi (i.e. evil doers).[8] Verse 11 is very clear that purity focused Christians are not to be involved with Christians who practice evil, and it is transparent where Paul stands on the matter by saying that eating a meal with them is forbidden. Such a withdrawal of Christian fellowship reflects the disfellowshipped Christian’s heavenly reality – estrangement from God (Matt 18:18-20).

Christians have a responsibility to each other before the Lord (Matt 18:15-17). This responsibility is to “judge” each other regarding sin when necessary (1 Cor 5:12). To support his case, Paul appeals back to a formula common in Deuteronomy that highlights the need to judge insiders rather than outsiders of the covenant (17:7, 19:19, 21:21, 22:21, 24, 24:7),[9] and affirms: “God judges those outside. ‘Purge the evil person from among you’” (5:13).[10]

The Aftermath: Mission Accomplished

What ever became of this gentleman and his situation after being withdrawn from? The answer depends upon the view taken as to how many letters Paul wrote to the Corinthians. It is true that Paul mentions a previous letter written to them prior to 1 Corinthians (1 Cor 5:9), but did he write a third letter that would chronologically fit between 1 and 2 Corinthians (2 Cor 2:3-4; 7:8)?[11]

Without delving into this academic discussion, we set forth our assessment of the discussion. Essentially, we assume for the time being that Paul wrote three letters: (1) A lost letter prior to 1 Corinthians (5:9); (2) 1 Corinthians known as the “sorrowful letter” or “severe letter” (2 Cor 2:3-4; 7:8); and (3) 2 Corinthians.

Chronologically placing 1 and 2 Corinthians together contributes greatly in answering our question. In 2 Corinthians 2:6-11, Paul speaks of the reward of making the Corinthians sorrowful, and a certain punishment rendered by the majority of the congregation upon a certain individual. The connection is drawn that the man in 1 Corinthians 5 is the same as the gentleman made sorrowful in 2 Corinthians 2.

This man was sufficiently disciplined (2:6), and now the congregation’s responsibility was three-fold (2:7-8):

(1) “forgive him”

(2) “comfort him”

(3) “reaffirm brotherly love.”

There will a great deal of Divine judgment upon those that do not respond in this fashion to a penitent brother or sister, for this is a great test of Christian obedience (2 Cor 2:9-10; Matt 6:14-16).

To the apostle, it appears that the matter of restoration of fellowship is just as important as the withdrawal of fellowship; the reason being, Satan is prepared to take advantage of our shortcomings at these pivotal moments (2:11). Would it not be appropriate to make the restoration announcement just as public as the withdrawal process was? It would definitely seem so (Philem 10-21).[12]

Conclusion

It seems important to stress, therefore, that the same amount of effort it took in the discipline process should follow in the restoration process. There is to be no more invisible line of fellowship between the restored and the brethren, for that is over and the saint has returned. Neither should a “we’ll see” attitude embody the brotherhood, but a loving reception – a mirror of heaven – is expected by Paul.

This is the victory of faith, the power of the blood of Christ, and the faithfulness of God. This is a great test of Christian faithfulness. May we be ever minded to discipline when needed and repair the splintered connections of fellowship after restoration. May we likewise be faithful to receive those who have been restored.

Sources

  1. J. Carl Laney, “The Biblical Practice of Church Discipline,” BSac 143 (1986): 361.
  2. William E. Vine, et al, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2:252; Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament (1896; repr., Peabody, MA: Hendrickson, 1999), 532.
  3. The phrase reads: hoste gunaika tina tou patros echein. Simon J. Kistemaker observes that “in Jewish circles, the wording wife of his father meant ‘stepmother,'” and observes that God repeatedly told the Israelites to refrain from sexual relationships with their father’s wife (Lev 18:8, 20:11; Deut 22:30, 27:20). “‘Deliver This Man to Satan’ (1 Cor 5:5): A Case Study in Church Discipline,” Master’s Seminary Journal 3.1 (1992): 35.
  4. Tommy South, That We May Share His Holiness: A Fresh Approach to Church Discipline (Abilene, TX: Bible Guides, 1997), 87. Read my book review regarding South’s excellent but brief volume.
  5. Some view the expulsion here as permanent, and redemption only to be found at the end of time (Harris 146-48); however, such a conclusion runs counter to the instruction of Jesus on discipline (Matt 18:15-17), to Paul’s use of similar language in disciplining and restoring false teachers (1 Tim 1:20), and the general tenor of the New Testament regarding cleansing of sin in the Christian’s life (1 John 1:6-2:3). Gerald Harris, “The Beginnings of Church Discipline: 1 Corinthians 5,” Understanding Paul’s Ethics: Twentieth-Century Approaches, ed. Brian S. Rosner (Grand Rapids: Eerdmans, 1995), 129-51. Cf. Wayne Jackson’s article on the forgiveness available to Christians in sinful lifestyles is quite compelling: repentance, confession, prayer, and the cleansing blood of the faithful Christ. “God’s Plan of Salvation for His Lost Children,” ChristianCourier.com (Accessed: 7 July 2004).
  6. Laney, “Biblical Practice of Church Discipline,” 355-56.
  7. David J. Williams, Paul’s Metaphors: Their Context and Character (1999; repr., Peabody, MA: Hendrickson, 2004), 248.
  8. Peter S. Zaas, “‘Cast out the Evil Man from You Midst'” (1 Cor 5:13b),” JBL 103.2 (1984): 259.
  9. Zaas points out that aside from a minor adjustment by Paul, the Greek phrase is parallel with the LXX (i.e. Septuagint) formulations in Deuteronomy (“‘Cast out the Evil Man from You Midst,'” 259).
  10. Richard B. Hays has a brief discussion on this passage in his work, Echoes of Scripture in the Letters of Paul (New Haven, CT: Yale University Press, 1989). For Hays, Paul showed, if not in retrospect, that the Corinthians are part of the same covenant tradition as Ancient Israel. As such, the use of this formulae to expel the fornicator would have implicitly emphasized this relationship and demanded the logical obedience the congregation is to display in the removal of the sexually immoral brother from the congregation. In this action, they show themselves to be Israel – not figurative, but real Israel. Whether or not the Corinthians completely understood Paul’s use of this excommunication formulae Hays cannot prove, but he does respond to this point: “In this instance, [the] direct quotation becomes an allusive trope: only the reader who recognizes the source of the words will grasp the bold theological proposal implied by Paul’s metaphorical act of addressing Corinthian Gentiles as children of the covenant” (97).
  11. Daniel B. Wallace, “2 Corinthians: Introduction, Argument, and Outline,” Bible.org. For those interested in this issue, Wallace’s discussion will be of help on some of the complexities of this issue.
  12. James Pilgrim, Withdrawing from the Disorderly (West Monroe, LA: Central Printers, n.d.). I agree with Pilgrim’s observation that, “To fail to forgive and receive the returning brother is as wicked as not marking him in the beginning (2 Cor 2:11)” (17).

Bibliography

Harris, Gerald Harris. “The Beginnings of Church Discipline: 1 Corinthians 5.” Pages 129-51 in Understanding Paul’s Ethics: Twentieth-Century Approaches. Edited by Brian S. Rosner. Grand Rapids: Eerdmans, 1995.

Hays, Richard B. Echoes of Scripture in the Letters of Paul. New Haven, CT: Yale University, 1989.

Jackson, Wayne. “Church Discipline – A Tragic Neglect,.” ChristianCourier.com(Accessed: 8 June 2000).

Jackson, Wayne. “God’s Plan of Salvation for His Lost Children.” ChristianCourier.com.

Kistemaker, Simon J. “‘Deliver This Man to Satan’ (1 Cor 5:5): A Case Study in Church Discipline.” Master’s Seminary Journal 3.1 (1992): 32-46.

Laney, J. Carl. “The Biblical Practice of Church Discipline.” BSac 143.572 (Oct.-Dec. 1986): 353-63.

Pilgrim, James. Withdrawing from the Disorderly. West Monroe, LA: Central Printers, n.d.

South, Tommy. That We May Share His Holiness: A Fresh Approach to Church Discipline. Abilene, TX: Bible Guides, 1997.Joseph H. Thayer,

Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament. 1896. Repr. Peabody, MA: Hendrickson, 1999.

Vine, William E. Vine, Merrill F. Unger, and William White, Jr. Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: Nelson, 1984.

Wallace, Daniel B. “2 Corinthians: Introduction, Argument, and Outline.” Bible.org.

Williams, David J. Paul’s Metaphors: Their Context and Character. 1999. Repr. Peabody, MA: Hendrickson, 2004.

Zaas, Peter S. “‘Cast out the Evil Man from You Midst'” (1 Cor 5:13b).” JBL 103.2 (1984): 259.