Pride and Opposition v. Humility and Grace

Pride and Opposition v. Humility and Grace

Marissa

There’s a proverb that both Peter and James quote in their epistles. It goes like this: “God opposes the proud, but he gives grace to the humble” (James 4:6; 1 Peter 5:5, NET). Here, we see two different reactions that God has to two different human attitudes. On the one hand, He offers grace when we’re humble (the mindset needed to acknowledge that we need His grace). On the other hand, He is in opposition to the proud (a mindset that sets itself in opposition to God).

God cares a great deal about the state of our hearts, how we relate to Him, and the way we behave. Once God opens our eyes to His truth and begins a relationship with us, we still have choices to make. We can live as His friends or we can keep doing things that would make us His enemies. There are many verses addressing this idea, but these provide a particularly succinct summary.

The Proverbs Context

Both Peter and James are quoting Proverbs 3:34. Many proverbs stand on their own, but this one is part of a larger message of instruction that begins, “My son, don’t forget my teaching; but let your heart keep my commandments” (Prov. 3:1, WEB). Readers are admonished to pay careful attention to sound teachings, trust in the Lord rather than themselves, and accept correction from the Lord as required (something only possible with a humble attitude). We’re also told to prioritize wisdom and use it in our dealings with others. The passage ends with some warnings.

Don’t envy the man of violence.
    Choose none of his ways.
For the perverse is an abomination to Yahweh,
    but his friendship is with the upright.
Yahweh’s curse is in the house of the wicked,
    but he blesses the habitation of the righteous.
Surely he mocks the mockers,
    but he gives grace to the humble.
The wise will inherit glory,
    but shame will be the promotion of fools.

Proverbs 3:31-35, WEB

The phrase “he mocks the mockers” is what was translated into Greek as “he opposes the proud.” In Hebrew, “mocks” and “mockers” are from the same word, luts (H3887). The basic meaning is to scorn or mock. By showing it as the opposite of humility, this proverb indicates “that the particular type of wickedness of the scorner is pride” (Theological Wordbook of the Old Testament, entry 1113). Proverbs 21:24 also bears out this connection: “The proud and arrogant man—“Scoffer” is his name—he works in the arrogance of pride.”

It makes me think of the verse in Hosea that says, “The pride of Israel testifies to his face” (Hos. 5:5, WEB). God’s people had been proud, and haughty, and think they know best but their pride stands testament to their misdeeds. Keep reading in chapter 5, and you’ll see God sounding a battle cry to go out and “pour out my wrath on them like water” (Hos. 5:10, WEB). That imagery of God going out in battle against the proud is what we find in the Greek translations of Proverbs 3:34.

As mentioned earlier, the New Testament quotes of this proverb read, “God opposes the proud, but he gives grace to the humble” (James 4:6; 1 Peter 5:5, NET). In Greek, “oppose” is translated from antitassomai (G498), which means “to range in battle against” (Thayer). That’s also the word used in the Septuagint when they translated Proverbs 3:34 into Greek. It seems to have been well understood that the right way to translate God’s response to pride-filled scorners was as fierce opposition.

Image of two women studying their Bibles overlaid with text from Isaiah 57:15, WEB version: "For the high and lofty One who inhabits eternity, whose name is Holy, says: 'I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.'"
Image by Shaun Menary from Lightstock

Proverbs 3:34 In James

Let’s look at the passage where James quotes this proverb. It’s the verse that inspired me to take a closer look at this topic (interestingly, I’d made myself a note to study grace and pride next, and then the sermon I heard last Sabbath also covered pride). We’ll start reading several verses before the quote for context.

Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.

Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy. Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”? But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” So submit to God. But resist the devil and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you.

James 4:1-10, NET (bold italics mark a quote from Prov. 3:34)

The phrase “but he gives greater grace” puzzles me. Why not simply “grace;” isn’t that already great? What is “greater grace,” and why is it contrasted with the human spirit that lives in us? Then, why does that contrast lead into Proverbs 3:34 with a “therefore.” James clearly sees these concepts as both interconnected and very meaningful for us, so it seems like something we’d benefit from puzzling out.

Let’s go through this passage again. First, James calls attention to the source of conflicts among believers (the audience he’s addressing is the “brothers and sisters” in “the twelve tribes dispersed abroad” [Jas. 1:1-2, NET]). The root cause of these issues is wrong passions and desires for things of the world. It is a basic truth that loving and lusting after worldly things makes you God’s enemy. You can’t befriend the world and stay a friend of God.

Though James references scripture when he says, “The spirit that God caused to live within us has an envious yearning,” it doesn’t exactly match any Old Testament verse. The NET translators point out, “No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today” (note on James 3:5). We do know from scripture that God breathed life into man in the garden of Eden, and that there is a big difference between that human spirit and the holy spirit of God (Gen. 2:7; 1 Cor. 2). In Jeremiah, God said, “The heart is deceitful above all things and it is exceedingly corrupt” (Jer. 17:9, WEB). Another translation phrases this line, “The human mind is more deceitful than anything else. It is incurably bad” (Jer. 17:9, NET). Perhaps that verse in Jeremiah was one of the scriptures James had in mind when we wrote his letter.

When you focus in on descriptions like “hostility toward God,” “envious yearning,” “exceedingly corrupt,” and “incurably bad,” it makes more sense why we desperately need grace that stands in sharp contrast to that human spirit inside us. In Greek, the word translated “greater” is meison (G3187), the comparative form of megas (G3187; root of the English word “mega”). It describes something that is “greater, larger, elder, stronger” (Thayer’s dictionary, entry G3187). The grace God gives us is bigger, older, stronger, and so much greater than the problems we face within or outside of ourselves. I think the emphasis here is that while human nature can be terribly wicked and hostile to God, His grace is surpassingly greater. He can fix even the most prideful, quarrelsome person if they are willing to cleanse their hands, purify their hearts, “grieve, mourn, and weep” over their sins, and admit they need His grace.

Image of a man praying in a church overlaid with text from Proverbs 16:5-6, WEB version: “Everyone who is proud in heart is an abomination to Yahweh: they shall certainly not be unpunished. By mercy and truth iniquity is atoned for. By the fear of Yahweh men depart from evil.”
Image by Matt Vasquez from Lightstock

Proverbs 3:34 In 1 Peter

When Peter quotes this proverb, he also focuses on how people in the church interact with each other. His emphasis is not so much on the depravity of human nature and the necessity of repentant humility, though. He’s urging his readers–particularly those in leadership–to care for others without lording over them. Really, though, submission and humility is a subject that’s relevant for everyone, as supported by the proverbs quote.

 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. And do not lord it over those entrusted to you, but be examples to the flock. Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 

1 Peter 5:1-5, NET (bold italics mark quote from Prov. 3:34)

There’s a Rick Warren quote that says, “Humility is not thinking less of yourself, but thinking of yourself less” (The Purpose Driven Life, Day 19). Similarly, C.S. Lewis wrote that “if you meet a really humble man … He will not be thinking about humility: he will not be thinking about himself at all” (Mere Christianity, Book 3, Chapter 8). Our focus shouldn’t be on ourselves, but on doing the will of God. We need to realize that pride is a sin, confront it in our lives (identifying it, repenting of it, and asking God to help us change), and move forward with living lives patterned after God’s holiness. That will help us in our relationships with others. It will open us up to God’s grace. And it even helps us in our spiritual battles (which James also mentioned when he said, “resist the devil and he will flee from you”).

Image of a woman reading the Bible with the blog's title text and the words "When we humbly admit pride is a problem and ask God for help keeping it out of our lives, He graciously aids us with all our cares and empowers us to win spiritual battles."
Image by Pearl from Lightstock

And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. And God will exalt you in due time, if you humble yourselves under his mighty hand by casting all your cares on him because he cares for you. Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering. And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you. To him belongs the power forever. Amen.

1 Peter 5:5-11, NET (bold italics mark quote from Prov. 3:34; italics may be an allusion to Ps 22:13)

I’ve been wrapping up final copyedits this week on the Like An Anchor Study Guide: Armor of God book (which I’d planned to release last month, but I temporarily lost all my editing notes when we moved), so this feels like a particularly relevant passage right now. One of the things we need to realize when approaching spiritual warfare is that we can’t do it on our own. Thinking you can stand up against the roaring lion all by yourself is a recipe for disaster. We need to humble ourselves before the Almighty and entrust Him with all our cares. Then we can stand against His adversary while wearing His armor (Eph. 6:10-18).

Also, notice that Peter once again calls our attention to “the God of all grace” before wrapping up his letter. It is God’s charis–favor within a reciprocal covenant relationship–that enables us to live humble, victorious lives. His “greater grace” makes it possible for us to overcome pride in ourselves and to resist our adversary the devil, who was so proud he thought he could overthrow God. When we give into that same sin of pride, we’re putting ourselves on the wrong side of that battle. But when we humbly admit pride is a problem and ask God for help getting rid of it and keeping it out of our lives, He graciously aids us with all our cares and empowers us to win spiritual battles.

Featured image by Matt Vasquez from Lightstock

Song Recommendation: “Grace Upon Grace” by Josh Wilson

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What Kind of Speech is Sinful?

What Kind of Speech is Sinful?

Marissa

I’ve been thinking about this question off-and-on for many years. Over a decade ago, I took an art class with some students who were so foul-mouthed that I asked the instructor for permission to work in another room. I still feel uncomfortable around people who habitually swear, though I wonder sometimes if that has more to do with being sensitive to the tone of voice (often angry) than with the words themselves.

Christians tend to describe swearing, profanity, and foul language as sinful. We often try to keep our kids from watching movies rated for language, avoid using it ourselves, and frown on people who do. But on the other hand, there isn’t a verse in the Bible that says something as clear as, “Thou shalt not say ‘shit’ when you are upset.” So how would we respond if someone were to say it’s okay to swear as long as they’re not taking God’s name in vain? I wonder if there is a distinction between speech that is culturally crude and speech that is sinful in God’s eyes.

I suspect, though, that as we study this topic we’ll find that God expects more from us rather than less. This isn’t an examination of the scriptures looking for reasons we can “get away with” swearing. As New Covenant believers, we need to keep the spirit of the law, not just the letter. God doesn’t simply expect us to avoid a few crude words. He expects us to guard our tongues all the time and avoid speaking in a sinful way.

Image of a campfire in the woods overlaid with text from James 3:5-6, NET version: “So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.”
Image by Henning Sørby from Pixabay

Must Stop Speaking Sinfully

I decided to write on this topic now because a verse in Isaiah caught my eye as I read chapter 58 this past Monday as part of my daily devotional. In this chapter, God says, “Shout loudly! Don’t be quiet! Yell as loudly as a trumpet! Confront my people with their rebellious deeds; confront Jacob’s family with their sin” (Is. 58:1, NET). The people say they want to follow Him and lament that all their good things aren’t catching His attention, but God counters that they aren’t really following Him at all. They’re doing things their way, rather than worshiping and obeying God as He wants. God won’t respond to them the way they want until they change their behavior to align with His character.

Then your light will shine like the sunrise;
your restoration will quickly arrive;
your godly behavior will go before you,
and the Lord’s splendor will be your rear guard.
Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.

Isaiah 58:8-9, NET

If we want to have “godly behavior,” then we must “stop pointing fingers and speaking sinfully.” The phrase “speaking sinfully” is translated from the Hebrew words dabar (H1696) and aven (H205). Let’s take a closer look at those words.

The noun (“word”) and verb (“to speak”) forms of dabar “occur more than 2500 times in the OT” (Theological Wordbook of the Old Testament [TWOT] entry 399). The basic meaning includes “to speak, declare, converse, command, promise, warn, threaten, sing, etc.” If you’re familiar with the Greek word logos, the two are roughly equivalent. Both have to do with communication, or speaking that has thought behind it.

The word aven has two primary facets: “A stress on trouble which moves on to wickedness, and an emphasis on emptiness which moves on to idolatry” (TWOT 48a). Authors of the Theological Wordbook of the Old Testament note that this “word stresses the planning and expression of deception and points to the painful aftermath of sin.” Common translation choices include “evil,” “iniquity,” “trouble,” and “wicked.”

Putting the two words together, we get the idea of conversation/speaking that is troubling, wicked, empty, and even idolatrous. This is not the only verse cautioning us against sinful speech, but even looking at this verse on its own we already see that it encompasses much more than profanity and swearing. It has to do with the substance of what is said even more than the presence or absence of “colorful metaphors.”

Image of ___ overlaid with text from Isaiah 58:9, WEB version: “Then you will call, and Yahweh will answer. You will cry for help, and he will say, ‘Here I am.’ If you take away from among you the yoke, finger pointing, and speaking wickedly”
Image by Dan Fador from Pixabay

Do Not Take the Lord’s Name In Vain

Probably the most common scripture we think of when discussining the Christian view of profanity is the 10 commandments (in Hebrew, the 10 dabar). The third commandment says, “You shall not take the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes his name in vain” (Ex. 20:7, NET). While this does include a prohibition against speaking the Lord’s name in an empty or profane way (as one would if using it as a swear word), it is so much more than that.

“Take” is translated from the word nasah, which appears here in the Qal stem and means “to lift,” “to bear, carry, support, sustain,” and “to take” (Brown, Driver, Briggs entry H5375). The TWOT says nasah can also mean “to lift (anything) with the voice,” and they link that meaning with Exodus 20:7 (TWOT 1421). In general, though, it can mean lifting in the literal or metaphorical sense, including things like carrying something with you, such as the guilt of sin, or of lifting up your hand to take action.

In Hebrew thought, names are inseparably connected with reputation. When we lift up God’s name on our lips or by associating ourselves with Him as Christians, He’s trusting us to be good stewards of his reputation. You could avoid speaking God’s name as a swear word–or avoid saying it at all–but still be carrying His name in a vain manner if you say you’re a Christian but don’t act and speak in a way that honors God. If we want to obey the command not to “take the name of the Lord your God in vain,” then we need to pay attention to all our words and actions.

Image of sunlight shining from clouds overlaid with text from Psalm 19:14, WEB version: “Let the words of my mouth and the meditation of my heart  be acceptable in your sight,  Yahweh, my rock, and my redeemer.”
Image by RÜŞTÜ BOZKUŞ from Pixabay

Avoid All Types of Sinful Speech

Paul also has several things to say about how we use our words. In both Ephesians and Colossians, he lists several sinful things that we must put out of our lives if we are going to live faithfully in obedience to God. These lists include several that are specific to how we use our words. We’ll focus on the one in Ephesians, since it is the longest of the two.

Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, because we are members of one another. Be angry and do not sin; do not let the sun go down on the cause of your anger. Do not give the devil an opportunity. … You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it would give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. You must put away all bitterness, anger, wrath, quarreling, and slanderous talk—indeed all malice. Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.

Therefore, be imitators of God as dearly loved children and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. Neither should there be vulgar speech, foolish talk, or coarse jesting—all of which are out of character—but rather thanksgiving. For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Ephesians 4:25-27, 29-32; 5:1-5 NET (bold italics mark quotations from  Zech 8:16 and m Ps 4:4)

Here in Ephesians, Paul warns against several types of sinful speech. He covers slander and lying again in Colossians, when he says, “But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. Do not lie to one another” (Col. 3:8-9, NET). That passage in Colossians also adds one more speech-connected sin, “abusive language.” Let’s take a closer look at all the Greek words used to describe prohibited language in these two passages.

  • “falsehood” pseudos (G5579)–an intentional lie and “lying in general.” It also “refers to making a lie, i.e., making idols” (Zodhiates). This links us back to the Hebrew word aven (from “speaking sinfully), which includes “an emphasis on emptiness which moves on to idolatry” (TWOT 48a).
  • “lie” pseudomai (G5574)–“to speak deliberate falsehoods” (Thayer).
  • “unwholesome word” sapros (G4550) and logos (G3056)– corrupt, rotten putrefied, worthless + a word of speech; communication. Zodhiates points out that saphros usually refers to “vegetable or animal substances” (like fruit) rotting. Hebrews 13:5 tells us the “fruit of our lips” should praise God and acknowledge his name. This is the opposite–disgusting, rotting, foul “fruit” coming from our words.
  • “slanderous talk”/”slander” blasphemia (G988)–speech that injures “another’s good name” or reproaches “divine majesty” (Thayer).
  • “vulgar speech” aischrotes (G151)–obscenity, filthiness. Comprises “improper conduct whether in action or word or even thought and intent” that brings shame when it is “exposed by the light: (Zodhiates).
  • “foolish talk” morologia (G3473)–“silly talk, that is, buffoonery” (Strong’s). It’s from the same Greek root word as our English word “moron.” This is the “type of speech that betrays a person as foolish” (Zodhiates).
  • “coarse jesting” eutrapelia (G2160)–can mean humor, but in a bad sense it includes “scurrility, ribaldry, low jesting” (Thayer). Basically, it is someone skilled at twisting their words wittily, which can be used to amuse others or to manipulate (Zodhiates). In the negative sense, it makes me think of people who take things too far and hurt others just to get a laugh (and who, if you confront them, would say, “it’s just a joke; lighten up”), or those who purposefully make mischief and manipulate to amuse themselves or get out of consequences for something they did.
  • “abusive language” aischrologia (G148)–“foul speaking, low and obscene speech” (Thayer). It comes from the root words aischros (G150), “filthy or improper,” and lego (G3004), “to say” (Zodhiates). In the New Testament, it is only used in Colossians.

That covers a lot, doesn’t it? We could even expand it to add things like “speech motivated by anger,” “words inspired by lust,” and “things spoken when quarreling,” since those are all actions listed here as sinful and which are often accompanied by speech. But even just focusing on the ones Paul specifically connects with speech, the list is extensive.

Sinful speech includes profanity, but it also includes so much more. Telling a deliberate falsehood or crafting something to deceive others (especially if it’s to draw them away from God) is a sin. When we speak rotten, disgusting things, it’s a sin. When we slander another person or God’s good name, it’s a sin. When we say something obscene that we ought to be ashamed of if it were exposed in public, it’s a sin. When we speak foolishly and act like morons, it’s a sin. When our jesting turns course and we twist our words to hurt or manipulate others, it’s a sin. When we say something low, obscene, or filthy, it’s a sin.

How we speak is a very serious matter. As Paul reminds us at the end of the Ephesians passage we just read, “you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God” (Eph. 5:5, NET). If our speech is characterized by any of these sinful things, we need to repent, ask for forgiveness, and change the way we talk.

A Better Way to Speak

Image of two people yelling at each other with the blog's title text and the words "There is great potential for sin and damage in our words, but there is also great potential for good."
Image by Afif Ramdhasuma from Pixabay

There should be a marked difference between how those in a covenant relationship with God talk and how those in the world think it’s okay to speak. Deception and profanity are things we know we need to get rid of. But we also have to put aside speaking with vitriol, slandering others, and being vulgar. We need to guard our humor as well, making sure that it’s not shameful, foolish, hurtful, or manipulative.

This does not mean we need to be serious all the time. But we do need to be very conscious of how our words reflect on God and how they affect other people. There are plenty of Bible verses that focus on how we should be talking, and we can turn to them for guidance on how to make our speech something that honors God and uplifts those around us.

Paul weaves instructions about how we should talk in with his instructions on the types of speech not to use. If you re-read Ephesians 4:25-5:5, you’ll see he tells us to “speak truth” and say words that are “beneficial for the building up of the one in need, that it would give grace to those who hear.” When speaking together, we should “be kind to one another, compassionate, forgiving one another.” Paul adds even more instructions about how to speak in Colossians, shortly after his warnings about how not to speak.

Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. And to all these virtues add love, which is the perfect bond. Let the peace of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful. Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God. And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Colossians 3:12-17, NET

Be devoted to prayer, keeping alert in it with thanksgiving.  … Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Colossians 4:2, 6, NET

Another good place to go when you’re studying how to use your tongue is Proverbs. Ninety-seven verses in this book use the keywords “tongue,” “lip,” “mouth,” “speech,” or “speak.” These proverbs advise us on how to speak, how not to speak, and contrast the righteous’s and the wicked’s use of speech. They also point out that we can trust the words that come out of God’s mouth, and use those words to get wisdom, knowledge, and understanding that will guide not only how we speak, but every aspect of our lives.

God wants us to use our words constructively. There is great potential for sin and damage in the tongue (James 3:1-12), but there is also great potential for good. We can use our speech to praise God and share His truths with others. We can use them to say kind, encouraging things to each other. We can ask for wisdom and grace to season our words, making them exactly what someone else needs to hear. The only person who ever perfectly controlled His tongue is Jesus, and He’s eager to help us learn to become like Him in how we speak just as in every other aspect of our lives. We just need to ask for His help and diligently apply ourselves to guarding our mouths and speaking things acceptable in the Lord’s eyes.

Featured image by Engin Akyurt from Pixabay

Song Recommendation: “Speak Life” by TobyMac

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Jesus as the Originator and Trailblazer: A Study of Archegos

Jesus as the Originator and Trailblazer: A Study of Archegos

Marissa

I’ve heard countless sermons, Bible studies, and seminars. While many were good and beneficial, only a few still stand out in my mind years later. One of those was a message on the Greek word archegos (G747 ἀρχηγός). This word only shows up four times in the New Testament, but because it describes Jesus Christ it’s a word with great significance. Its root words are used more often–58 times for arche (G746 ἀρχή) and 71 times for ago (G71 ἄγω)–and they can provide additional clues as to the meaning and depth of archegos.

According to Spiros Zodhiates’ The Complete WordStudy Dictionary: New Testament, archegos is a noun derived from arche, beginning or rule, and ago, to lead. It means “originator, founder, leader, chief, first, prince, as distinguished from simply being the cause. One may be the cause of something but not the beginning” (entry 747). In other words, the archegos is the reason something begins and the one who begins it. Thayer’s Greek dictionary adds that archegos also means “one that takes the lead in any thing and thus affords an example, a predecessor in a matter, pioneer.” Once the thing is begun, the archegos models how to continue forward.

Image of sunrise over a green wheat field overlaid with text from Acts 3:14-15, TLV version: “But you rejected the Holy and Righteous One and asked for a murderer to be granted to you. You killed the Author of life—the One God raised from the dead! We are witnesses of it.”
Image by KBCH from Pixabay

Archegos of Life

The first time archegos appears in the New Testament is in Acts. Peter and John were going into the temple and a lame man asked them for help. Peter locked eyes with him and said, “I have no silver or gold, but what I do have I give you. In the name of Jesus Christ the Nazarene, stand up and walk!” (Acts 3:6, NET). The man was miraculously healed, and naturally this attracted a throng of people marveling at what just happened. Peter takes this moment to share the gospel (Acts 3:1-11).

When Peter saw this, he declared to the people, “Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety? The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate after he had decided to release him. But you rejected the Holy and Righteous One and asked that a man who was a murderer be released to you. You killed the Originator (archegos) of life, whom God raised from the dead. To this fact we are witnesses!”

Acts 3:12-15, NET

Here, the NET translates archegos as “Originator.” Some of the other common translation choices include Prince and Author, with other words like Source, Lord, and “one who made” also showing up in a few versions. Whichever translation you go with, this is a stunning statement. People killed the great Ruler who made life possible and enacted its beginning. To get more depth on this title for Jesus, and what it means for us and Peter’s listeners, we can turn to the letter to Laodicea in Revelation. Here’s a quote from Zodihiates explaining how the two verses relate:

“Jesus Christ is called the archegos of life (Acts 3:15) because He is he arche, the beginning or originator of God’s creation. This excludes Him from Himself being a product of that beginning.”

Zodhiates, The Complete WordStudy Dictionary: New Testament, entry G747

Other verses in the New Testament identify Jesus (or The Word, as He was known back then) as the God through whom all things were made (John 1:1-4; Eph. 3:9; Col. 1:15-16). In other words, He is the originator or cause of creation. That includes the creation of human life. It is therefore all the more hard-hitting when Peter confronts his listeners in Acts with killing Jesus when He says they killed the One who was the very source of all life. And it makes us appreciate Jesus’s sacrifice more when we gain a deeper realization of how powerful and wonderful He is, and what He sacrificed to save the people He and His Father worked together to create.

Image of a mountaintop overlaid with text from Acts 5:31, WEB version: “God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.” version:
Image by Dan Fador from Pixabay

Archegos and Savior

The second time archegos shows up in Acts is when Peter and the other apostles are called before the council and high priest to answer charges for spreading the gospel. In this verse, most translations choose Prince or Leader for archegos, though a few use Ruler.

But Peter and the apostles replied, “We must obey God rather than people. The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree. God exalted him to his right hand as Leader (archegos) and Savior, to give repentance to Israel and forgiveness of sins. And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.”

Acts 5:29-32, NET

The clue here for how to translate archegos seems to be God’s action of exalting Jesus. In this case, translators lean toward the aspect of meaning having to do with authority and ruling. But like other English words, “leader” or “prince” don’t fully capture the nuances of this Greek word. We can also keep the originator and trailblazer aspects of the word in mind, though the primary meaning here has to do with God exalting him to a position of power.

Notice the exaltation is linked to Jesus’s role as savior. This holds true in Philippians as well, where Paul writes, “He humbled himself, by becoming obedient to the point of death—even death on a cross! As a result God highly exalted him and gave him the name that is above every name (Phil. 2:8-9, NET). Paul continues on to say that as a natural consequence of what Jesus did and His exaltation as Lord, you should “continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God (Phil. 2:12-13, NET). Archegos is not used in this letter, but I think it helps us see how Jesus’s role as Ruler and Savior also relate to Him as the Originator of life and the one blazing a trail for us to follow. 

Image of a tree sprouting in the forest overlaid with text from Heb. 2:10, TLV version: “For it was fitting for God—for whom and through whom all things exist—in leading many sons to glory, to perfect through sufferings the initiator of their salvation.”
Image by Holger Schué from Pixabay

Archegos of Their Salvation

Hebrews is the only other New Testament book that uses the word archegos. Here, translators’ word choices include Captain, Author, Creator, Pioneer, Founder, Source, Originator, Leader, and Champion. This verse once again links Jesus’s role as archegos with salvation.

but we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by God’s grace he would experience death on behalf of everyone. For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer (archegos) of their salvation perfect through sufferings. For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters

Hebrews 2:9-11, NET (bold italics mark a quotation from Ps. 8:5)

Once again, we’re reminded that Jesus is the originator of life, since He is the one “for whom and through whom all things exist.” He’s also the Author of eternal life, pioneering the way for people to go from physical, temporary human life to eternal, spiritual life after salvation. This is a process. He is bringing many sons to glory and making His brothers and sisters holy.

Also, notice that God the Father made Jesus “perfect through suffering.” The Greek word translated “perfect” is teleioo (G5048
τελειόω). It means that something or someone has been perfected, completed, or accomplished. For Jesus, this process is complete. He “has been raised from the dead, the firstfruits (aparchē) of those who have fallen asleep” ( 1 Cor. 15:20, NET). Now, just as His Father brought Him to perfection, He’s continuing to bring to completion the process of salvation that He began in us.

Image of clouds with sunlight behind them overlaid with text from Heb. 12:1-2, NET version: “Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith.”
Image by RÜŞTÜ BOZKUŞ from Pixabay

Archegos of Faith

As the letter of Hebrews continues, the author dives deep into Jesus’s roles and the meaning of the New Covenant. As the letter draws to a close, we find the famous faith chapter (Heb. 11) followed by this statement:

Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,  keeping our eyes fixed on Jesus, the pioneer (archegos) and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.

Hebrews 12:1-3, NET (italics mark an allusion to Ps. 110:1)
Image of a woman reading the Bible outdoors with the blog's title text and the words "Knowing Jesus as the Originator and Trailblazer of life, salvation, and faith provides incredible encouragement."
Image by StockSnap from Pixabay

Here, translations for archegos include Author, Leader, Pioneer, Initiator, Source, Originator, “one who began,” and “the champion who initiates.” I don’t know of any translation using “trailblazer” (though “pioneer” carries a very similar idea), but that’s what I think of when I read this verse. He went first to blaze the trail and leave a clearly marked path behind Him so we could follow. I’d like to quote Zodhiates’s dictionary again to help us understand what’s going on in this verse grammatically.

“This may mean that Jesus is the one who initiates (and completes) faith in the souls of men. However, because faith is actually articular (tes pisteos) it may be best to understand it objectively referring to what is believed. In the context faith is treated as a way of life. The author summons a ‘cloud of witnesses’ whose lives testify to the reward of faith. Jesus stands as the chief witness for it was He who blazed the trail and gave us the ideal model of ‘the faith.'”

Zodhiates, The Complete WordStudy Dictionary: New Testament, entry G747

We can think of Jesus not only as the starting place for our faith, but as the one who provides a model of faithful life for us to imitate. As we examine the phrase “archegos … of our faith,” it adds another layer of meaning to our ongoing study of faith this year (see “Relational Faith: A Book Review and Theological Reflection“). You might recall we’ve been defining faith as “active loyalty, trust, hope, knowledge, and persuasion … within the new covenant brought about through Christ’s Atonement” (Schmidt, Relational Faith, p. 11). As we follow the Archegos of faith, we’re to do the same type of faithful actions and demonstrate the same loyalty to Jesus as He showed to His Father.

Also notice that Jesus is described as the “perfecter.” This is the Greek word teleiotes (G5051 τελειωτής). It’s the word for the one who brings something or someone to the state of perfect completion described by teleioo. Just like the Father perfected Jesus, bringing His trailblazing walk of faith to full completion and resurrected life, Jesus is doing the same as He (and the Father) work in us today.

I am sure of this very thing, that the one who began (enarchomai) a good work in you will perfect (epiteleō) it until the day of Christ Jesus.

Philippians 1:6, NET

Here in Philippians, “began” and “perfect” are translated from words derived from arche and teleo. Knowing Jesus as the Originator and Trailblazer of life, salvation, and faith provides incredible encouragement. He does not leave things unfinished. Together with His Father, He began a good work starting with the origin of life, He pioneered the path of faith for us to follow, and He has the ruling power to bring salvation to full completion. All of that is encompassed in this title, Archegos. And I hope that learning more about Jesus as the Archegos will awe and encourage you, as it has for me over many years.

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Reading Slowly Through 1 Corinthians 12: Contextualizing The Spiritual Gifts

Reading Slowly Through 1 Corinthians 12: Contextualizing The Spiritual Gifts

Marissa

I’m a pretty fast reader. For reference, Goodreads tells me I’ve read 47 books so far this year. This is great when I’m in school or if I want to hit reading goals for the year or I need to quickly gather information. But it’s not all that helpful in Bible study. When we’re pondering the Bible, it helps to slow down and read carefully. This is a book for close reading, not for skimming.

My women’s scripture writing group at church started the topic “Spiritual Gifts” for July. I don’t have that list posted (we take turns compiling scripture lists and that one isn’t mine), but you can click here to download similar lists. For “Spiritual Gifts,” the first 12 days of the month are verses from 1 Corinthians, most from chapter 12 and a few in 13 and 14. As I started writing them this week, it forced me to slow down and I noticed some things I hadn’t before. Today, I’d like to take a deep-reading stroll through this chapter together.

Background for Discussing Gifts

With regard to spiritual gifts, brothers and sisters, I do not want you to be uninformed. You know that when you were pagans you were often led astray by speechless idols, however you were led. So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

1 Corinthians 12:1-3, NET

Why does Paul introduce the spiritual gifts section by talking about idols? It seems off topic, yet what he’s giving us is a way to tell if someone is “speaking by the spirit of God.” This is very relevant to discussing gifts fueled by God’s spirit. We’ll come back to this point in a moment, but Paul has some more groundwork to lay first.

Now there are different gifts, but the same Spirit. And there are different ministries, but the same Lord. And there are different results, but the same God who produces all of them in everyone.

1 Corinthians 12:4-6, NET

The Corinthian church had an issue with people breaking into factions (1 Cor. 1:10-13; 11:18), and Paul continues to address that here. He doesn’t want them to make the mistake of thinking that the different gifts and ministries provide a reason for dividing the church or devaluing certain people. Before informing them about spiritual gifts, he contextualizes it by sharing how to identify someone the holy spirit is working in (they acknowledge Jesus as Lord) and with a reminder that unity is important to God. The Lord works with different people differently, but that’s so they can all benefit the church body as a whole.

To each person the manifestation of the Spirit is given for the benefit of all.

1 Corinthians 12:7, NET

Here’s the final piece of foundational information for discussing spiritual gifts. God gives these spiritual gifts to each individual for the benefit of all. Also, remember that this is the letter where Paul says twice that you (plural) are the temple (singular) of God (1 Cor. 3:16-17; 6:19-20). He really wants to make sure his readers understand that God is building a unified church led by Jesus Christ (with many groups scattered around the world, all acknowledging Jesus as Head), not a bunch of little churches headed by Paul, or Apollos, or Peter, or any other human being.

Image of four women studying the Bible together overlaid with text from 1 Cor. 12:8-10, NET version: “To each person the manifestation of the Spirit is given for the benefit of all. For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts of healing by the one Spirit, to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.”
Image by Shaun Menary from Lightstock

Examining the Gifts

1 Corinthians 12:8-10 is one of a few different passages in the Bible that lists spiritual gifts. In Romans, Paul talks about the gifts of prophecy, service, teaching, exhortation, contributing, leadership, and mercy (Rom. 12:6-8). In Ephesians, he focuses on roles God gave in the church and talks about apostles, prophets, evangelists, pastors, and teachers (Eph. 4:7-13). Peter talks about love, hospitality, speaking, and service in relation to gifts (1 Pet. 4:8-11). Each list is a bit different. We’ll just focus on the one in 1 Corinthians today.

For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit

1 Corinthians 12:8, NET

Let’s think back to the opening line about idols and understanding. Remember, Paul said, “I want you to understand that no one speaking by the Spirit of God says, ‘Jesus is cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” This is particularly important to keep in mind for the spiritual gifts that also have non-spiritual counterparts.

Wisdom (G4678, sophia, intelligence, skill, expert knowledge) and knowledge (G1108, gnosis, knowledge and general intelligence) aren’t words exclusively related to Christianity. People can seem wise or knowledgeable without really having the type of true, divine wisdom and knowledge that comes from God (as Paul has already addressed in 1 Cor. 1-2). Given how much emphasis Paul put on the difference between human and divine knowledge at the beginning of this letter, I think he wants to make sure we don’t mistake human intelligence for the spiritual gifts of wisdom and knowledge. No matter how smart something sounds, if it doesn’t line up with truth then it isn’t the message (G3056, logos, word, intelligent speech) of wisdom or knowledge.

to another faith by the same Spirit, and to another gifts of healing by the one Spirit,  to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. 

1 Corinthians 12:9-10, NET

Seeing “faith” on a list of spiritual gifts puzzles me, kind of like seeing “mercy” and “service” on lists in Romans and 1 Peter. Those are attributes that all Christians are supposed to have. It is impossible to please God without faith (Heb. 11:6), so it’s something every one of His followers needs and which we all can have. This makes me wonder if some of the spiritual gifts have “levels” of sorts. Maybe we all have faith but perhaps some have a gift of super-abundant faith. And perhaps many of us–or maybe even all of us–have the potential to prophecy or heal or discern spirits, but some have that talent as a gift and are more likely to do so regularly.

Paul even says that we can pursue specific gifts and advises that we ask God for prophecy, which in this case means speaking “to people for their strengthening, encouragement, and consolation” (1 Cor 14:1-5). This seems to indicate that people can have multiple spiritual gifts and that we can ask God for more gifts, though of course we also need to accept that He’s the one who chooses which gift(s) will be best for each person.

Reiterating Unity

Image of four people walking into a church building with the blog's title text and the words "When we think of spiritual gifts, we often focus on figuring out which gift we have. As we do that, we need to also remember Paul’s points that contextualize our desire for and use of such gifts.
Image by Pearl from Lightstock

After listing some spiritual gifts, Paul returns to the topic of unity in the body. This point is integral for understanding how to use the gifts God has given us and how to perceive the gifts God gives other people.

It is one and the same Spirit, distributing as he decides to each person, who produces all these things. For just as the body is one and yet has many members, and all the members of the body—though many—are one body, so too is Christ. For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit. For in fact the body is not a single member, but many. 

1 Corinthians 12:11-14, NET

Paul elaborates on this analogy by pointing out how silly it would be for one part of the human body to say it isn’t really part of the body, or for a part like an eye to tell another part, like a hand, that there’s no need for it (1 Cor. 12:15-26, NET). It’s the same level of ridiculousness if one person thinks, “Because I have this gift I understand more than everyone else so I’m leaving,” or if another were to say, “I don’t like people with this gift or role, so they shouldn’t be here in my church.”

 Now you are Christ’s body, and each of you is a member of it. And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they? Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they? But you should be eager for the greater gifts.

And now I will show you a way that is beyond comparison. If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit.

1 Corinthians 12:27-13:3, NET

We talked about this “way that is beyond comparison” a couple weeks ago in my post “The Necessity of Godly Conflict Resolution and Forgiveness.” Wanting spiritual gifts is good because when they’re used rightly, they benefit the entire church body. But unless love is guiding our actions, all the good things we do and all the gifts we might have are empty.

When we think of spiritual gifts, we often focus on figuring out which gift we have or how we can use our gifts. As we do that, though, we need to keep in mind the other points Paul makes to contextualize the right desire for such gifts. We need to remember that gifts are given to strengthen the whole body. They’re given to individuals so that we can contribute to God’s church. And the gifts aren’t the only important thing. They’re not even the most important. Love–which in today’s world is often seen as simple or weak and not nearly as important as something like knowledge or power–is actually the most important thing for followers of God to have inside them and display in their lives. Agape-love for God and others is the foundation for using God’s spiritual gifts properly “for the benefit of all.”

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Paul’s Focus in Ministry: A Study of Titus

Paul’s Focus in Ministry: A Study of Titus

Marissa

Sometimes, reading familiar verses in a new translation can give you just enough of a perspective shift that they hit you a different way than before. I’ve been using the New English Translation for a few years now, but there are still some books I haven’t spent as much time in and the wording really makes me sit up and take notice. That happened this week when I was reading Titus 3:8 for my ladies’ group’s 30-day scripture writing program this month.

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Titus 3:8, NET

The phrase “I want you to insist on such truths” was translated “concerning these things I desire that you affirm confidently” in the WEB, which is more literal. However, I like the way the NET calls attention to Paul’s emphasis on affirming truthful, trustworthy things. It made me want to meditate and study more deeply on Paul’s goal in writing this letter.

To Further The Faith

In a letter to the Corinthians, Paul called Titus a “brother,” partner, and “fellow worker,” and described his presence as a joy and comfort (2 Cor. 2:13; 7:6, 13-14; 8:6, 16, 23; 12:18). We also know from Galatians that Titus was a Greek, which caused some contention among Jewish believers who wanted to insist non-Jewish male converts be circumcized (Gal. 2:1-10). We don’t know much else about him from the Bible, but we know he traveled with Paul on ministerial work and that Paul left him in Crete “to set in order the remaining matters and to appoint elders in every town” ( Titus 1:5, NET). That’s where Titus was when Paul wrote him the letter that we have in our New Testaments today.

From Paul, a slave of God and apostle of Jesus Christ, to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, in hope of eternal life, which God, who does not lie, promised before time began. But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:1-4, NET

Look at how Paul describes his role in the opening salutation of this letter. He is a slave or bondservant (i.e. one who sells himself in service to another) belonging to God; in other words, he doesn’t see himself as free to leave but his service is voluntary. And the purpose of being “a slave of God and apostle of Jesus” is “to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness.” We’ve been studying faith a lot on this blog recently, particularly in connection with covenant faithfulness. We can think of faith in the first-century Biblical context as “active loyalty, trust, hope, knowledge, and persuasion … within the new covenant brought about through Christ’s Atonement” (Brent Schmidt, Relational Faith, p. 11). That’s what Paul wanted to “further” among God’s chosen ones as he shared knowledge of Truth “in hope of eternal life.”

Faith, truth, and hope are also something Paul wants others to share. As I mentioned, he left Titus in Crete to appoint elders, and the next thing Paul focuses on in his letter is qualifications for those elders. Some of those qualifications have to do with the elder’s family, others with his character, and finally with his commitment to teaching God’s word correctly (Titus 1:5-9).

He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.

For there are many rebellious people, idle talkers, and deceivers, especially those with Jewish connections, who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:9-11, NET

Here’s where the NET translators made what I think is a misstep. They translated “those of the circumcision” as “those with Jewish connections,” which implies that anyone with Jewish links was an issue when in reality Paul was addressing a specific faction that taught circumcision was necessary for salvation and wanted to enforce extra-Biblical Jewish teachings on top of God’s laws.

For this reason rebuke them sharply that they may be healthy in the faith and not pay attention to Jewish myths and commands of people who reject the truth. All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed. But as for you, communicate the behavior that goes with sound teaching.

Titus 1:13-2:1, NET

One of the responsibilities of ministers like Paul, Titus, and the elders Titus was entrusted to pick out is to help other believers stay healthy in their faith. Here, Paul indicates that we can stay healthy in the faith by holding fast to truth (rather than rejecting it), acknowledging God by doing good deeds, and making sure our behavior aligns with sound teaching.

Image of four people studying the Bible together overlaid with text from Titus 3:1, 8, NET version: “Remind them ... to be ready for every good work. ... This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.”
Image by Ben White from Lightstock

To Behave As God Intends

There’s a big focus here in Paul’s letter to Titus on good behavior and works. Paul instructs Titus to “communicate the behavior that goes with sound teaching” (NET) or “say the things which fit sound doctrine” (Titus 2:1, WEB). He then goes on to give instructions specifically for older men and women, for younger women, for young men like Titus, and for servants (Titus 2:1-10). Then, Paul shares instructions that apply to all groups.

For the grace of God has appeared, bringing salvation to all people. It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ. He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good. So communicate these things with the sort of exhortation or rebuke that carries full authority. Don’t let anyone look down on you.

Titus 2:11-15, NET

Here’s another spot where the phrasing in this translation really grabs my attention. It is “the grace of God” that “trains us to reject godless ways ” and to live in a way that honors God. This really highlights that grace is a gift that carries covenant obligations rather than some sort of carte blanche to live however we like. Jesus died to “set us free from every kind of lawlessness” and turn us into a people “who are eager to do good works” (NET footnote on 2:15 and other, more literal, translations add “works”).

Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work. …

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. …

 Here is another way that our people can learn to engage in good works to meet pressing needs and so not be unfruitful. 

Titus 3:1, 8, 14, NET

It might seem surprising how much Paul focuses on works in this letter since he’s so often cited as the one who talks about dying to the law and not being saved by works. Reading his letter to Titus really hammers home how often Paul is misinterpreted. Here, as in all his letters, he teaches that New Covenant Christians are supposed to keep the spirit of the law; this actually carries a higher expectation than simply keeping the letter. And though we’re certainly not saved by our own works, we are saved with the expectation that we will then do good works.

To Maintain a Godly Perspective

Image of a man reading the Bible with the blog's title text and the words "Paul's letter to Titus focuses on furthering each believer's faith, behaving as God intends, and maintaining a Godly perspective on the self, fellow believers, and those outside the faith."
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The last of the three main themes that I see Paul focusing on in Titus has to do with how to view other people and your own calling. Remember, he has already reminded Titus that “the grace of God has appeared, bringing salvation to all people” (Tit. 2:11, NET). All, not just some. That doesn’t mean Paul thinks every human being is automatically saved as a result of Jesus’s death, but it does mean that He didn’t die for only one group of people. God loves the whole world and offers salvation to everyone. We must never forget that.

 Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work. They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people. For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”

Titus 3:1-7, NET

The same mercy that saved us is available to even the most irritating people we meet. And as people who were just like that before our relationship with God (and could be just as “foolish, disobedient, misled, enslaved, … evil and … hateful” again if we reject God’s guidance), we should have compassion toward those who have not (yet) accepted the gift of God’s powerful grace. It is “this saying” which is “trustworthy” and that Paul calls Titus to insist upon so that Christians might focus intently on “engaging in good works.”

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty. Reject a divisive person after one or two warnings. You know that such a person is twisted by sin and is conscious of it himself.

Titus 3:8-11, NET

As I mentioned in my last two posts (“Do Not Forsake” and “The Necessity of Godly Conflict Resolution and Forgiveness“), there are times when we need to reject fellowship with someone who is sinful and toxic. One of the few times we’re told to do this is when someone is purposefully, unrepentantly causing divisions and quarrels. Spreading discord is one of the seven abominable things that God hates (Prov. 6:16-19). This means that we also need to vigilantly watch ourselves and make sure we avoid such useless, empty fights.

Paul’s letter to Titus is encouraging and instructive. He wants Titus and others who, like him, are entrusted with teaching and leading roles, to help further other believer’s faith, to behave as God intends, and to maintain a Godly perspective on themselves, their fellow believers, and those outside the faith. Those who aren’t elders or in other leadership roles can also learn from this, because the things Paul focuses on teaching and encouraging are the things we’re supposed to work on as well. We need to commit to growing in the faith, to making sure our deeds align with God’s ways, and to having a humble, godly perspective.

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Song Recommendation: “With Every Act of Love” By Jason Gray

Click here for Jason Gray’s explanation of the lyrics and inspiration for this song

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The Necessity of Godly Conflict Resolution and Forgiveness

The Necessity of Godly Conflict Resolution and Forgiveness

Marissa

What is your first reaction when someone else makes you feel hurt, confused, or belittled? Where does your mind go if you observe someone doing something you think they shouldn’t, or going somewhere you don’t expect them, or not being where you think they should be?

For many of us, our first reaction is to assume something bad. They were trying to hurt us or put us down. They’re slacking on their duties, they don’t value their commitments, they’re trying to get away with something. For others among us, assuming positive intent comes more naturally and we’re inclined to give people a little more grace.

Whatever our default response, we need to learn how to assume positive intent. Psychologists counsel that assuming positive intent is a great way to move forward constructively from disputes. It’s a concept that’s often related to resolving conflicts in a work environment, but it works in other relationships as well. Brené Brown counsels people to approach all our interactions with the assumption that the other person is doing the best they can.

Positive intention isn’t just a new psychology trend. It’s linked with the philosophical notion of charity, which is also a Christian virtue. When you have the option to interpret a situation negatively or positively, assuming positive intent means you choose the more charitable or love-inspired option.

I started to write about this idea in last week’s post as part of the “Do Not Forsake Each Other” section, but I quickly realized there was way too much to say to fit in a concluding paragraph. Even in the church, I think we’re often too quick to jump to conclusions about peoples’ behavior. We may complain about, expose, ridicule, and cut them out of our lives without so much as a conversation to try and resolve our differences. That’s not how things are supposed to be. There has to be a better way.

Image of a group of people holding hands in a circle overlaid with text from Ephesians 4:31-32, NET version: “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”
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A Way Beyond Compare

In Paul’s first letter to the Corinthians, he addresses their desire for spiritual gifts. It’s a good desire, since gifts used rightly benefit the entire church body. But Paul is also concerned that the way they’re approaching gifts might lead to conflicts and people thinking that one person’s gift or role is better than another’s. So he makes sure that they know there’s a better way.

But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison.

If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit.

Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things.

Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. And now these three remain: faith, hope, and love. But the greatest of these is love.

1 Corinthians 12:31-13:13, NET

This is how we’re supposed to interact with each other. Without love guiding our actions, all the good things we do are empty. In the King James Bible, “love” was translated “charity.” It’s from the Greek word agape, or “brotherly love, affection, good will, love, benevolence” (Thayer’s dictionary, entry G26). This is the same word Peter used in his letter when he wrote, “Above all keep your love for one another fervent, because love covers a multitude of sins” (1 Pet. 4:8, NET).

Peter doesn’t mean that love ignores sins or says they’re okay. The full Proverb that he quoted says, “Hatred stirs up strife, but love covers all wrongs” (Prov. 10:12, WEB). There’s a stark contrast between how love handles things and the type of reaction that generates dissention, disagreement, strife, and broken relationships. The NET study note on Proverbs 10:12 says, “Love acts like forgiveness. Hatred looks for and exaggerates faults, but love seeks ways to make sins disappear.” Love is the way God interacts with us, and it’s how He wants us to interact with each other.

If we are patient and kind, avoiding envy, bragging, pride, rudeness, selfishness, anger, and resentment, then we’ll be acting in love and assuming positive intent on the part of people we interact with. Rather than looking for reasons to find fault or jumping on people the moment we spot what might be a sin, we should try to find ways to resolve things peaceably.

Image of two men at a table overlaid with text from 2 Timothy 2:22-25, NET version: “But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart. But reject foolish and ignorant controversies, because you know they breed infighting. And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, correcting opponents with gentleness.”
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When We’re Tempted to Give Up on Church

All too often, we see churches that are full of rifts and squabbles between the members and misunderstandings or even abuses of power from the ministry. There are times when we need to discontinue fellowship with someone because they are sinful and toxic, and times when accusations must be brought against those in ministry (1 Cor. 5:9-13; 1 Tim. 5:19-20). I don’t want to downplay those serious issues, but (as I mentioned in last week’s post) I suspect they’re less common than situations where pride, selfishness, impatience, and miscommunication are getting in the way of godly conflict resolution.

On the one hand, I understand why some people want to move away from organized church groups and how some develop antagonistic relationships with ministry. As an older teen and in my early 20s, there were several times I wanted to walk away from church even though I didn’t want to abandon my relationship with God. I found myself nodding along when people said that nothing was going to change until all the old ministers died off. I’d get irritated or even outraged when I heard of situations where a minister imposed stupid rules like no colorful socks at church or did something that seemed unbiblical like telling people not to host private Bible studies. I’ve felt stifled by church traditions, alone in congregations, and irritated that some people and/or rules seemed to get in the way of how I want to experience God.

But then I started listening to people more carefully. I heard more about behind-the-scenes reasons for some of the seemingly arbitrary rules in certain congregations. I built relationships with people in the ministry who are truly, deeply committed to doing things God’s way. I joined a small women’s group at church and learned more about their experiences and viewpoints. I don’t always agree with or understand the reasoning of everyone I encounter at church, but I believe that on the whole both ministers and my fellow church members have positive intentions. We all want to follow Jesus, honor God, and contribute positively to His church.

And he himself gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God—a mature person, attaining to the measure of Christ’s full stature. So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. But practicing the truth in love, we will in all things grow up into Christ, who is the head. From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body builds itself up in love.

Ephesians 4:11-16, NET

This is how the church is supposed to work. It doesn’t always look like this, but that’s what we should all be working toward. And I think it will go a long way toward making the church more like this if we learn to assume positive intent on the part of other people. When you assume positive intent, you talk with people about your concerns instead of jumping to the conclusion that they’re intractable, malicious, or stupid. And we need to be able to talk with people to build real relationships and resolve conflicts.

Image of three smiling women overlaid with text from Ephesians 5:18-21, NET version: “be filled by the Spirit, speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord, always giving thanks to God the Father for all things in the name of our Lord Jesus Christ, and submitting to one another out of reverence for Christ.”
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The Necessity of Godly Conflict Resolution

Matthew 18 is an interesting chapter. In some Bibles, it’s divided up into four different headings but the whole thing is part of Jesus’s answer to a questions the disciples asked. They came to Him and said, “Who is the greatest in the kingdom of heaven?” (Matt. 18:1, NET).

He called a child, had him stand among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.”

Matthew 18:2-3, NET

“Who will be greatest?” is not the right question to ask. That attitude needed to be turned around if they wanted to get into the kingdom of heaven. As Jesus goes on, He warns them against causing one of the “little ones” who believe in Him to sin. It would be better to cut off your own hand or foot than to be a stumbling block to yourself or others.

He then hammers the point home with the parable of the lost sheep. God is like a shepherd who notices if just one little lamb wanders off, and He cares deeply about keeping all His people in His flock. With that background information about how important it is to God that His flock stays together and the members don’t cause each other to stumble and sin, Jesus immediately goes into addressing Christian conflict resolution.

“In the same way, your Father in heaven is not willing that one of these little ones be lost.

“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.

Matthew 18:14-15, NET (bold italics in original, marking a quotation from Deut 19:15)

The first step Jesus gives for resolving disputes in a godly way is much easier if you assume positive intent. Ideally, this first step is where it starts and stops. Something comes up, you go to your brother or sister in Christ and talk about it, and you mend the relationship. And yet, this is the step that is most often skipped. We often want to jump ahead to the “take one or two others with you” or “tell it to the church” steps, but that’s not the way to practice truth in love or build up the body (as Paul told us to do in Ephesians).

At this point in the conversation, Peter had a question. He came to Jesus and asked, “Lord, how many times must I forgive my brother who sins against me? As many as seven times?” Jesus told Him he must be willing to forgive way more than that, and then illustrated His point with a parable.

Image of clasped hands with the blog's title text and the words "Let's each commit to doing our part to live peacefully with brothers and sisters in the faith, assume positive intent as we navigate our relationships, and refuse to give up on fellowshipping together as part of God's church."
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“For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. As he began settling his accounts, a man who owed 10,000 talents was brought to him. Because he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made. Then the slave threw himself to the ground before him, saying, ‘Be patient with me, and I will repay you everything.’ The lord had compassion on that slave and released him, and forgave him the debt. After he went out, that same slave found one of his fellow slaves who owed him 100 silver coins. So he grabbed him by the throat and started to choke him, saying, ‘Pay back what you owe me!’ Then his fellow slave threw himself down and begged him, ‘Be patient with me, and I will repay you.’ But he refused. Instead, he went out and threw him in prison until he repaid the debt. When his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. Then his lord called the first slave and said to him, ‘Evil slave! I forgave you all that debt because you begged me! Should you not have shown mercy to your fellow slave, just as I showed it to you?’ And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed. So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.”

Matthew 18:23-35, NET

This is serious stuff. Forgiveness from God is among the most precious gifts we receive. Our eternal lives depend on it. So when Jesus says the way we treat each other is so important that God’s forgiveness of us depends on our forgiveness of others, we need to sit up and pay attention. Forgiveness and conflict resolution among God’s people isn’t just God’s preference. It’s an imperative affecting our salvation.

God wants peace among His people and He intends for us to grow together as a whole church (i.e. followers of God who may attend different congregations but are united under the Head of the church, Jesus Christ), not simply as isolated individuals. We are admonished to “take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other” (Heb. 10:23-25). There are times when it’s physically impossible to get together with other believers, and God understands that. But if you can gather with other believers and be part of a local church–or even set up something like virtual Bible studies, if you can’t meet in person–it’s far better to do that than to try to live as a solitary Christian. Let’s each commit to doing our part to live peacefully with all people–especially those who are brothers and sisters in the faith–, assume positive intent as we navigate our relationships, and refuse to give up on fellowshipping together as part of God’s church.

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Song Recommendation: “We Need Each Other” by Sanctus Real

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