Reprinted with permission from the March 2017 issue of Gospel AdvocateMagazine.
A vital element to the worship assembly of the body of Christ in the first century was the reading aloud of the Scriptures (1 Timothy 4:13; Acts 13:15). Today, it is probably hard to imagine a time when God’s word was accessible only when assembled with God’s people; it was a communal experience. The proliferation of Bibles today has truly made reading Scripture an individualized practice; yet, this has not always been so. In fact, the meaning of “church” (ekklesia; “an assembly”) presumes a people gathered to hear, to commit to, and to act upon the Word of God (Matthew 16:18; Deuteronomy 4:10-11; 31:9-13). Thus, hearing God’s Word is part of who we are as “the church” (Acts 11:26; 14:27).
The church needs to elevate the importance of the Scripture reading assignment in our assembly (Act 13:15; 2 Corinthians 3:14). There is a tendency to be too casual about this assignment. Perhaps it is because we take literacy for granted, though the capacity to read words is not the same as understanding the words being read. In this connection, we may then take for granted that anyone can read the Scripture aloud to the church. In some societies, reading is still regarded as a technical skill, much as it was in Bible times.
If reading the Scriptures will make a child of God “complete, equipped for every good work” (2 Timothy 3:17 ESV) when read for private devotion, then the same God-breathed writings read aloud will provide the same effect for the congregation. In the Scripture reading, God is speaking to His people. For this reason, the public reading of Scripture is a crucial element of the worship assembly and should not be taken casually or lightly.
A Note on the Context
In fact, Paul anchored to this very core principle when he wrote to Timothy to provide a strategy for the faithful to protect themselves from a departure from the faith, which will consist of Christians “devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1). The antidote against “irreverent, silly myths” (4:6-7) and any possible competitors to divine revelation is the healthy teaching from God (4:13). Public reading of Scripture inoculates against false teaching and invites faithful discipleship and commitment to God (Exodus 23:22; 24:7). It syncs us up with God.
Paul makes similar requests in other letters to the churches of the first century. When detailing the unveiling of the mystery of Christ, Paul anticipates and expects the church to share his understanding (Ephesians 3:4-6). After he writes on the supreme role of Christ in redemptive history, he expected the Colossian congregation to letter swap with Laodicea (Colossians 4:16). And, to the Thessalonians, he was quite strong when he placed “an oath before the Lord to have this letter read to all the brothers” (1 Thessalonians 5:27), for through the reading aloud of his letters they would be taught (2 Thessalonians 2:14-15). And in the final revelation of Jesus, the apocalyptic portrayal of divine victory through the gospel is framed as one that must be read aloud and safeguarded against addition and omission (Revelation 1:3; 22:16-19).
Reading Scripture aloud can bring the church into sync with God’s word. The more exposure, the better our biblical literacy; then, ideally, the healthier our churches will become. Let us switch gears, now, to provide practical suggestions for this powerful act of reading Scriptures aloud in our worship assembly.
Six Suggestions for Reading Scripture Aloud
There must be a spiritual gravitas connected to reading Scripture before the assembly. I had a mentor, Don W. Hinds, that would stop me when I misread a passage aloud. He would use the adage, “take heed how you read,” to instill in me the importance of properly reading the biblical text aloud. I would like to use this as a refrain as we consider some practical guideposts for reading the Scriptures aloud when the church is assembled for worship — although these suggestions can be applied in various settings of church life.
Furthermore, in many congregations, those who manage or arrange the various elements of the worship assembly (deacons, elders, etc) should seriously consider the points below as they select public readers of Scripture. We are worshipping God and engaging in spiritual and divine matters, we are not merely filling a roster. God’s word must be the centerpiece of our worship.
First, the reading should be met with a respect for proper pronunciation and performance. This is the “oral” spiritual heritage of God’s people, to hear and understand God’s word (Nehemiah 8:1-8). Not only should one practice to read clearly and distinctly, but some types of Scripture (genre) require an element of performance (cf. Psalms). For example, we should not read a psalm of lament (Psalms 51) as if it were a genealogy. Take heed how you read.
Second, we should consider the verbal skill set of those who will read before the assembly. The goal is to instill an understanding of God and to invite the church to obedience. There is no verse that prohibits individuals with speech problems from publicly reading Scripture. We should both be sensitive and inclusive. Fortunately, audio technology facilitates what requires loud speaking in other settings. Still, as long as the public reading reaches its goal then it has accomplished its purpose. Take heed who will read.
Third, the reading selection should be long enough to understand the message. This is especially true when the selection is independent from the sermon. Some congregations may design their readings to go through a book (Psalms) or a large section of Scripture (Major Prophets). Other times, they are connected to the sermon. The readings must be of sufficient length to provide context and understanding and should have a natural and intended connection to the worship service. All things being equal, we may ask, “why read from the Song of Solomon when the sermon is on the ‘second death’ of Revelation?” Take heed what you read.
Fourth, the readings must be the Scriptures free from alteration. From time to time some like to add a few impromptu thoughts in connection with the reading of the Scripture. The points may be very excellent, but they run the risk to be of another variety. It is important to keep to the task at hand, which is to read the assigned portion of Scripture. There are many reasons for this. The most significant reason is to elevate the word of God over the words of men. As Revelation 22:18-19 warns, the text must be read without omission and addition. Take heed that you read.
Fifth, the reading of Scripture must be purposeful. There should be communication before hand to prepare those who will read aloud in worship. Sometimes we can displace others when we lean upon “good readers” in a pinch. With a purposeful schedule, we can give enough notice so that our readers can prepare, become familiar with the text, and develop a comfort level. Preparation and practice are the best helps to reduce “stage fright.” Take heed before you read.
Sixth, the reader should not cause a distraction by what they wear. It is true that God seeks and looks at the heart (1 Samuel 16:7; Matthew 15:8), but one should dress for the spiritual occasion (Matthew 22:11-14). While attire may sometimes be a distraction, it is more important that the reader’s lifestyle should not be a distraction. If those who pray in assembly should have “holy hands” (1 Timothy 2:8), what of those who read Scripture. Paul told Timothy that he should be an example; this would make an additional influence when he would read aloud the Scriptures to the church (1 Timothy 4:12). Take heed by whom you read.
Concluding Thoughts
The public reading of Scripture was an essential component of the first-century worship assembly. If in today’s time, the church seeks to be in conformity with the early worship practices of the New Testament church, then it will seek to incorporate this practice and develop those who will read. Moreover, the church will grow when she integrates the three-fold instruction given to Timothy: the public reading of Scripture, the exhortation, and the teaching (1 Timothy 4:13). In a day and time when so many church groups are seeking new and innovative methods to “enhance” worship, the age-tested and inspired method to read aloud God’s word must be in the forefront of our worship assemblies. Blessings to the reader, and blessings to the hearer.
Jovan Payes preaches for the Highland Church of Christ in Bakersfield, Calif.
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
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.
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.
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.
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.
“ekklesia,” BDAG 303-04.
O’Brien, “Church,” 123.
O’Brien, “Church,” 124; Karl Ludwig Schmidt, “ekklesia,” TDNT 3:527; BDAG 303.
Joseph A. Fitzmyer, Pauline Theology: A Brief Sketch (Englewood Cliffs, NJ: Prentice-Hall, 1967), 76.
O’Brien, “Church,” 124.
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).
Johnson and Penner, The Writings of the New Testament, 424.
Unless otherwise noted all translations are those of the author.
“episkopos,” L&N 35:43.
“hostis, hetis, hoti,” BDAG 729.
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
George W. Knight, III, The Pastoral Epistles (Grand Rapids, MI: Eerdmans, 1992; repr., Grand Rapids, MI: Eerdmans, 2013), 181-82.
Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 217-20.
Schmidt, “episkopos,” TDNT 3:507.
Blackwelder, Light from the Greek New Testament, 131; Charles B. Cousar, The Letters of Paul (Nashville, TN: Abingdon, 1996), 89-90, 163-80.
Cousar, Letters of Paul, 178, 202.
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).
Philip H. Towner, “Households and Household Codes,” DPL 417.
Towner, “Households and Household Codes,” 418.
Cousar, Letters of Paul, 202; Towner, “Households and Household Codes,” 418.
“oikonomos,” BDAG 698.
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.
Gerd Theissen, Fortress Introduction to the New Testament, trans. John Bowden (Minneapolis, MN: Fortress Press, 2003), 136.
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.
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).
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
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).
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).
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).
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).
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.
McCord, The Everlasting Gospel, 696.
Peter T. O’Brien, “Church,” DPHL, 123.
O’Brien, “Church,” 124; TDNT 3:527; BDAG, 303.
O’Brien, “Church,” 124.
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.
Someone has coined the phrase, “tough times never last, but tough people do.” As the years pass and the hurdles of life with them, this axiom becomes profoundly evident. Life is relentless, however, in its daily dosage of aches and pains – on all fronts.
Sometimes people flail their arms up and give up, feeling helpless. But, for those who are disciples of the Christ, a renewable source of strength and comfort is available: the apostle Peter says that we have been granted “all things that pertain to life and godliness” (2 Pet 1:3). This is the power of incorporating the word of God into a person’s life.
At some time near the end of his life, the apostle Peter dispatched a letter to a church suffering internally because of a number of false teachers were spreading immorality, anti-authoritarianism, and skepticism (2 Pet 2-3). It was, therefore, essential to stay grounded in the true knowledge. These Christians must carry the truth of the gospel in the one hand, and maintain a well rounded Christian lifestyle on the other hand.
In articulating these important instructions, we have been bequeathed a treatise that provides guidelines for developing Christian character during tough times. Tough times manifest themselves politically, socially, familially, spiritually, and emotionally. As in the first century, the contemporary climate of immorality, anti-authoritarianism, and skepticism is prevalent; and likewise, the inspired apostolic instruction is as relevant as when it was first composed nearly two thousand years ago!
To be sure more could be said; however, reflect on these quick notes on a section of Scripture that is often labeled “Christian Graces,” and in so doing perhaps this study will achieve its goal. The goal is to be more mindful of growing as a Christain (2 Pet 1:3-7), and to realize that being active in this process underscores our awareness of the redemption we have received in Christ (2 Pet 1:8-9). May the Lord bless you, as you strive to make your calling and election sure (2 Pet 1:10-11).
Greeting (2 Peter 1:1-2)
Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.
Unlike modern letter writing standards, ancient letter writers put the author’s name first, followed by some reference that connects the author and the readers. Peter calls himself a servant and apostle, two terms that are quite descriptive. As a servant (the word used for slave), Peter stresses his submission to God and his disposition regarding his ministry to others. The word apostle stresses his spiritual commission to represent God as His ambassador to the world, delivering His message exactly as God empowered him.
The readers are those who share the same faith as he does, they are on “the same level as the author.”[1] Here we find the principle of equality of a faith to be shared. This faith is personal, as developed with their relationship with God and Jesus. Then consistent with ancient letter writing, Peter sends them a greeting. Grace is usually seen as the Greek salutation while peace is typically considered to be the Hebrew way of saying hello. Consistent with the themes of his letter Peter sends this greeting in the knowledge of God and of Jesus our Lord.
3-4: The Basis for Godly Living
His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.
Peter continues the theme of knowledge and says that it is through Christ’s divine power (God-based ability), that Christians have been given access to all things that pertain to life and godliness. Christians cannot have the latter without the former. In agreement is Frederic Howe, we conclude that Christians must learn that “the ultimate condition, prerequisite, or essential foundation for holiness in the believer’s life is God’s divine power.”[2]
The Christian has this access through knowledge, but this is not simple knowledge, it is the knowledge of him who called us to his own glory and excellence. The reference to his glory and excellence is a “pointer” to which our calling finds completion -to abide with God. Yet this final reality can only be obtained in a life governed by knowledge of the Savior and his teaching.
Knowledge has given us his precious and very great promises, which are the means by which God allows us to become partakers of the divine nature (i.e. to share the holy nature of God). Modern man -even the modern Christian- may feel skeptical about this promise,[3] but it is a promise that in some way those who are faithful will “like him” in the immortal state (1 John 3:2). This holy nature is obtained as one learns how to escape from the corruption that is in the world because of sinful desire. Christians are expected to employ God’s knowledge to do this, holiness will not happen by accident.
5: Faith, Virtue, and knowledge
For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge,
Naturally, since the Christian aim is to escape the corruption of this world and partake of the divine nature through knowledge, Peter provides a list of “virtues” that must be added to one’s lifestyle in order reach these goals.
The virtues described in the chain in 1:5-7 not only are holy actions, but the very chain indicates the fullness of holiness that they must strive for. Thus those who seek them will be completely holy.[4]
In fact, the word supplement implies that “the believer contributes lavishly to the work of his salvation.”[5] Christians must contribute faith with virtue; moreover, this faith is probably the same referred to earlier -a personally developed reliance upon God- that must be contributed to with virtue (moral excellence).[6]
Furthermore, Christians are to supplement their moral excellence with knowledge, meaning that they are to have knowledge in the “how to’s” of a godly life. Contextually, this knowledge is what allows Christians to become partakers of the divine nature, after escaping the corruption that is in the world because of sinful desire.
6: Self-Control, Steadfastness, and Godliness
and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness,
In addition to moral excellence and knowledge, to become completely holy and capable of partaking of the divine nature, the Christian is to assume the development of self-control, steadfastness, and godliness. Instead of self-control, some translations have the word temperance (KJV), but this is inaccurate since “temperance” usually implies a self-imposed censorship against alcohol. The Greek word in the text means, “to exercise complete control over one’s desires and actions – ‘to control oneself, to exercise self-control.’”[7] The overarching theme of self-control is one’s ability at self-mastery – i.e. self-government.
Next, is the idea of bearing up courageously under suffering, here translated steadfastness.[8] Perhaps this word provides a better hint of the local situation of Peter’s audience:
The need to persevere is particularly important in the situation Peter addressed, for the opponents were threatening the church, attracting others to follow them (2:2), so that some who began in the way of the gospel had since abandoned it (2:20-22).[9]
And then, disciples of Jesus are to supplement their behavior with godliness. One would think that this exhortation is unnecessary since the whole list of virtues revolves around the idea of devotion towards God in such a way where one “does that which is well-pleasing to Him.”[10] But this list of virtues would be incomplete without such an important inclusion of a vital virtue.
7: Brotherly Affection and Love
and godliness with brotherly affection, and brotherly affection with love.
The last two virtues of Christian godliness are brotherly affection and love, elements which are of special consideration because there is a distinction being made here between the two. Brotherly affection (philadelphia) is mutual love, while purposeful love (agape) is more encompassing because it requires self-generated love directed consistently upon another with their best in view.
Fred Craddock discusses these words in the following way:
Mutual affection is literally ‘love of one’s brothers and sisters’ (philadelphia) and is an essential component of church life. But that is just the point: mutual affection, reciprocal love, pertains to life in the church, to the fellowship. Beyond that, however is love, agape. Love does not require reciprocity; it includes the stranger, and even the enemy. It behaves favorably and helpfully toward the other regardless of who the other is or what the other had done.[11]
Sometimes the differences between these words are overstated, but these words of filial and “purposeful” love simply accentuate important capacities a person must engender in order to be a well-rounded Christian. We must be able to embrace the love (philadelphia) that comes easiest to us (usually familial love), and likewise be able to love on a deeper spiritual level – a beneficent love (agape).[12]
8-9: The Importance of these Characteristics
For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.
Peter does not hold back here, where people are prone to; instead, he affirms clearly that these things -qualities- must be in the Christians possessions and in the process of development. In so doing, he affirms, they will keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. Peter does not let loose of two concepts -godly living and knowledge- for the two are joined at the proverbial “hip.”
This stands more clearly in stark contrast to the false teachers in chapter 2. Rigorous training and development in godly behaviors assure one that they will not become “useless and unproductive” in the joys that exist in the knowledge of our Lord Jesus Christ.
A strong warning is made against those who would lack these qualities, stressing that to lack these qualities are the result of forgetting that a person’s sinfulness was forgiven and that these sins represent one’s imperfection and need to develop morally. Failure to do this will be detrimental to one’s calling and election.
10-11: Making Your Calling and Election Sure
Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
Because of the dangers that inhere should a Christian not develop these qualities of godly living, Peter warns with a logical conclusion, be all the more diligent to make your calling and election sure.[13] The answer to the question “why?” is provided, for if you practice these qualities you will never fall. It is crystal clear that Peter is demonstrating that one’s salvation can be a fragile thing should one neglect personal development.
Neglect will give way to falling, and contextually, this fall refers to one’s failure to enter into the eternal kingdom of our Lord and Savior Jesus Christ. Peter even affirms, by supplementing one’s life with godly characteristics, one will be richly provided an entrance into this kingdom; however, failure to do this makes this entrance void – it is not just the richness of the heavenly entrance being considered, it’s the entrance into heaven itself.[14] And here we see another major crack in the veneer of the Calvinistic error “Once Saved, Always Saved”.
Conclusion
2 Peter places a high premium on knowledge, especially as it pertains to knowledge and morality, and knowledge and truth. True knowledge appropriately originates from God and of Jesus our Lord and provides the proper framework for the development of godly living. This knowledge is now collected in the 27 documents of the New Testament, as the final revelation of Jesus Christ (John 16:13; Heb 1:1-2).
Guy N. Woods once observed that in this passage a godly character is developed and revealed in the person of deep Christian virtue: (1) those which are necessary to form the Christian character, and (2) those traits which reveal a follower of Christ to be a genuine servant of God.[15]
One of the most striking things about this section of Scripture is the methodical response of the Christians against the false teachers. It was not a brutal attack by physical force – a literal blow by blow as they stand toe to toe. The Christians were to respond with godly character, with love and truth. Viewing this life as concluding with the final judgment, only godly conduct will withstand the type of final exam the Divine Tribunal will release (2 Pet 3:9-13).
Finally, recalling the problem facing the group of Christians of 2 Peter was internal church problems of false teaching manifested in immorality, anti-authoritarianism, and skepticism (2 Pet 2-3). The best way, it seems, to outlast troublesome times, is to endure and become spiritually tough. This is precisely Peter’s point. False teachers with their troubles will come and go, but spiritually tough churches will last and last because they are grounded in godly knowledge and have kept their calling and election sure. And for that matter, so will spiritually tough Christians!
Sources
Pheme Perkins, First and Second Peter, James, and Jude (Louisville, KY: Knox, 1995), 167.
Frederic R. Howe, “The Christian’s Life in Peter’s Theology,” BSac 157 (2000): 307.
Perkins, First and Second Peter, James, and Jude, 169; Guy N. Woods, A Commentary on the New Testament Epistles of Peter, John, and Jude (Nashville, TN: Gospel Advocate, 1991), 149.
Jerome H. Neyrey, 2 Peter, Jude: A New Translation with Introduction and Commentary (New York, NY: Doubleday, 1993), 154. Michael Green’s observation of the use of the Stoic practice of making similar virtue lists, and comments, that the “practice of making lists of virtues was already well established among the Stoics, who called it a prokope, ‘moral advance.'” This is not an attempt to make the church thinking like the world (i.e. the Greek world), but to use a familiar practice and leverage its familiarity to equip these Christians to embody Christian character (The Second Epistle of Peter and the Epistle of Jude [Grand Rapids, MI: Eerdmans, 2002], 75-76).
Simon J. Kistemaker, Exposition of the Epistles of Peter and the Epistle of Jude (Grand Rapids, MI: Baker, 1987), 251.
Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Bibelgesellschaft, 1993), 24.
(L&N) 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 Societies, 1989), 1:751.
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), 2:200.
Thomas R. Schreiner, 1, 2 Peter, Jude (Nashville, TN: Broadman & Holman, 2003), 300.
Fred B. Craddock, 1 and 2 Peter and Jude (Louisville, KY: WJK, 1995), 101.
Michael Green has a worthy quote on agape and philadelphia: “This word agape is one which Christians to all intents and purposes coined, to denote the attitude which God has shown himself to have to us, and requires from us towards himself. In friendship (philia) the partners seek mutual solace; in sexual love (eros) mutual satisfaction. In both cases, these feelings are aroused because of what the loved one is. With agape, it is the reverse. God’s agape is evoked not by what we are, but by what he is. It has its origin in the agent, not in the object. It is not that we are lovable, but that he is love. This agape might be defined as a deliberate desire for the highest good of the one loved, which shows itself in sacrificial action for that person’s good” (80).
Perhaps no one word is so misunderstood as the term “called” in the New Testament. Essentially, the church is a group of individuals called out to assemble into a congregation (ek, out of, plus kaleo, to call = ekklesia). A person is called by the Gospel (2 Thess 2:14) and becomes a member of the church (a called out group) through immersion for the forgiveness of sins (Acts 2:38-47; Gal 3:26-29 – notice the transitional tenses – “you are” because “you were”).
Kistemaker, Exposition, 257-58.
Woods, Peter, John, and Jude, 152. Woods hand selects which virtues form character and which other virtues reveal genuine discipleship, and here we must disagree because such a segregation is artificial, and not natural with the flow of the passage. In fact, there is the reason to believe that the list of eight virtues is consistent with a literary form called sarites, “in which we have a step-by-step chain that culminates in a climax” (cf. Schreiner, 1, 2 Peter, Jude, 297). At any rate, we agree with Woods’ observation – albeit modified to be descriptive of all the virtues enlisted by the apostle.
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