“not fond of dishonest gain” – ΜΗ ΑΙΣΧΡΟΚΕΡΔΗΣ

Let’s talk about money. Inevitably, as we consider the qualifications of senior church leaders, we come face-to-face with this topic. In this blog post, and the next, God willing, we will look at the two relevant terms, each of which appear in one of the lists of qualifications of elders/pastors/overseers. The first term appears in the phrase “not fond of dishonest gain” — in Greek just two words, namely, me aischrokerdes (μὴ αἰσχροκερδής).

It appears in Paul’s letter to Titus here (Titus 1:7) —

“For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain…” (ESV)

δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ… (THGNT-T)

The ESV translates our term aischrokerdes (αἰσχροκερδής) here as “greedy for gain.” Perhaps better is “fond of dishonest gain,” as it makes the shameful aspect of the financial gain explicit. One dictionary gives this fuller definition of it: “shamelessly greedy for money, avaricious, fond of dishonest gain” (BDAG). This point is made clearly in Greek, as aischrokerdes is easily seen as composed of two words: aischron (αἰσχρόν), “shameful” or “disgraceful” and kerdos (κέρδος), “gain.”

Beyond this list, the word only appears once more in the New Testament. It happens to appear in another list, one for qualifications of deacons. Paul writes to his other protégé (1 Timothy 3:8) —

Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. (ESV)

Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς… (THGNT)

Here the ESV gives “not greedy for dishonest gain,” which addresses the shameful aspect of the term. The same simple phrasing is used (me aischrokerdes), only it is in the plural form. So, these two occurrences of our word do not afford us much by way of explanation.

Thankfully, though, a closely related word appears in Peter’s first letter, where it is adequately explained through its context. Let’s have a close look (1 Peter 5:2) —

…shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; (ESV)

ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ ἐπισκοποῦντες μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως κατὰ θεόν, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως· (THGNT)

Peter contrasts the possibility of tending God’s flock for dishonest gain (aischrokerdos – αἰσχροκερδῶς) with the option of doing it eagerly or diligently (prothumos – προθύμως). The implication is that if someone takes on the vocation of being a pastor or shepherd and executes this commission half-heartedly, he partakes in dishonest gain. For the pastor, then, the emphasis must always fall on service, not on the wage received, though the wage is justly due.

Hearing the fuller context of Peter’s comments here will help us. Let us read then the longer citation, with the parts coming both before and after (1 Peter 5:1–3) —

1 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. (ESV)

1 Πρεσβυτέρους οὖν τοὺς ἐν ὑμῖν παρακαλῶ ὁ συνπρεσβύτερος καὶ μάρτυς τῶν τοῦ χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός, 2 ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ ἐπισκοποῦντες μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως κατὰ θεόν, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως· 3 μηδ’ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·

Peter calls upon the vivid example of Jesus, who clearly was not so much interested in the wage he would receive in this life from serving those in the community of his followers — though he certainly derived sustenance and lodging wherever he went. Rather, he was much more interested in the well-being of those around him. He was the proverbial Good Shepherd, who laid down his life for the sheep. Unlike him, as his parable explains, the hired worker is not willing to undergo suffering for the sake of the sheep. Rather, he seeks to save his own life and runs away, because he is serving the sheep primarily to receive money (John 10).

We should not forget that when Jesus reinstated Peter, he called him to feed his sheep. Peter will be well aware of what the cost is to a shepherd who truly cares for and tends to the needs of his sheep.

I will note now that the two words we have looked at do not appear in the ancient Greek translation of the Hebrew scriptures. So, we have effectively looked already at all instances of the term (and its cognate) in the Bible. But that simply is not enough, because there is so much more to say. Here’s why.

The clearest example of related language is in the opening section of Titus. Paul says this (Titus 1:11) —

They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (ESV)

οὓς δεῖ ἐπιστομίζειν· οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. (THGNT)

Some people in the community of faith are teaching things that ought not to be taught, in order to receive “shameful gain” (aischron kerdos — αἰσχρὸν κέρδος). The phrase is related, without any doubt, to the adjective in the list of leader qualifications (aischrokerdes – αἰσχροκερδής). Paul instructs Titus to silence these wayward teachers.

Unfortunately, wolves in sheep’s clothing are more common than one might want to admit. In another letter, Paul calls upon believers to follow his role model — and very probably that of Timothy and Epaphroditus, his coworkers. Alternatively, others are enemies of Christ, though they fraternize within the community of faith (Philippians 3:18–19) —

18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. (ESV)

18 πολλοὶ γὰρ περιπατοῦσιν οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ χριστοῦ, 19 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. (THGNT)

Their glory is in their shame (aischune – αἰσχύνη). They are pursuing merely earthly benefits, such as what their stomachs crave. But what are they teaching? It would seem they are teaching the good laws given by Moses for bad purposes, namely instructing others that they can receive righteousness and God’s favour through scrupulous adherence to God’s law (see Philippians 3:2).

But then should a Christian leader be embarrassed to receive financial support from the sheep he diligently serves? Not at all. In fact, the opposite is true. Pastors/elders/overseers who serve well, Paul makes it clear, are worthy of double pay (1 Timothy 5:17) —

“Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.” (ESV)

Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· (THGNT)

(See also 2 Timothy 2:6 and 1 Corinthians 9:9.) When a church leader serves well, teaching accurately, boldly, encouragingly, then his pay is an indication of honour (time – τιμή), not shame. And the Lord himself says this, as he sends out seventy of his disciples (Luke 10:7) —

“And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house.” (ESV)

Jesus is emphatic: the worker whose work is the Gospel is worthy of his “wages” (misthos — μισθός) or “hire.”

So, what is the underlying principle here? What is financial gain for Gospel workers that is made by dishonest means? What is shameful gain? It may be payment for teaching what is false. This concept, we saw, was clear in the letter to Titus.

It is also clear in Peter’s second letter. False teachers are pursuing their sensual lusts, including feasting and sexual perversions (adultery), denying Jesus’ authority and speaking boldly against celestial beings.

Using the same word for wages that we just saw in Jesus’ speech, Peter compares the false teachers in his day to Balaam, who loved the “wages of wickedness” (2 Peter 2:25). In a play on words, the apostle also predicts the destruction of these false teachers, who will indeed receive this fate as their ultimate “wages of wickedness” (2 Peter 2:12-13).

(We see many such examples of gain for performing wickedness or speaking unrighteousness — another one is the slave girl who makes a fortune for her masters though a demonic prophetic voice, in Acts 16:16.)

But, equally, dishonest gain may be the result of teaching what is accurate, but not living a life that is in line with that teaching. For example, the Pharisees taught quite accurately, generally. Jesus teaches the crowd and his disciples to do what the scribes and Pharisees say, but not imitate their deeds, for their preaching did not line up with their practice (Matthew 23:2–3). (Still, Jesus criticizes some of the Pharisees’ teachings, as in Mark 7:9–12, for example.) How did this incongruity of teaching and life lead to dishonest gain? In this case, the reality is very practical. They swallowed up widow’s homes – pushing to purchase them at low sales prices, it seems, in order to make a financial gain (Matthew 23:14). If you are a church leader and involved in the following practices, you need to repent: cheating on taxes, underpaying those who do work for you, squeezing the last dime out of those who buy from or sell to you, using church funds for personal expenses (and blurring the lines between the two). Let the Lord clean your heart and your hands, so that you can be honest and honourable in the way you receive and use money.

Thirdly, dishonest gain can come from compelling members of the flock to give money. This can come in various ways. Let us consider again Jesus’ words about receiving and giving freely. The context matters. When he sends out the Twelve, Jesus says this (Matthew 10:8–10) –

8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay. 9 Acquire no gold or silver or copper for your belts, 10 no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food. (ESV)

Because the Twelve received the Good News of the arrival of God’s Kingdom and experienced its benefits freely from Jesus, they should share these freely with others. Still, they are to expect that, where they are received, food and lodging will be provided them by a host that honours Jesus and the Gospel. But, the Twelve are not to demand a fee for their services. All is done by way of free-will offering: on the one hand, the proclamation of the Gospel and offering of exorcism, healings and resurrections and, on the other, the gift of lodging and provisions. (In a related context, when sending out the larger group of disciples, the seventy, Jesus says explicitly that, in a town that receives them, they are to eat whatever is given them – Luke 10:8.)

Today, we can note that, sadly, some churches host seminars offering healing and exorcism in which participants must pay a fee. This is dishonest gain. (This statement is true, even if the registration fee might be waived for those who want to participate and let the organizers know of their financial need.) Healing and exorcism must always be free. Healing and exorcism occur on account of Jesus’ name alone. And his name is not for sale. Use of it is free, for all who will believe.

Others may set fixed rates for various ministerial services, such as baptism. Yet others may charge for forms of on-going spiritual mentorship. If you have participated in any such scheme as a Christian leader, repent: confess it in front of your congregation and go in the opposite direction. Pay back those whom you have charged. (If you want great approval from the Lord, you might even consider following the example of Zacchaeus in Luke 19:8, who paid back more than he had gained.)

Fourthly, dishonest gain may come from withholding important teaching from the flock. Some church leaders may be tempted to remain silence on key issues in society – such as prevalent sexual sins, state-sponsored murder of infants and the elderly and the like. The silence may be in order to avoid pushback. But this is not the way in Christ. For example, John the Baptist was executed because he would not stay silent, even under the threat of death, but spoke boldly about the adultery and incest that was loud and proud at the palace of Herod Antipas (who was living with his brother’s wife).

We note that many times, though Paul was worthy of honour on account of his faithful teaching and commitment to righteous living, he nevertheless suffered greatly. He was beaten with stones in the province of Asia and whipped and imprisoned in Macedonia. The list goes on. But, he did not flinch. He preached the Word of God accurately, in its entirety. Later, he could say to the elders of the church in Ephesus (Acts 20:27) — “…I did not shrink from declaring to you the whole counsel of God” (ESV). Preaching faithfully – on all aspects of life – and living consistently with that teaching meant beatings and imprisonment for all of the apostles (Acts 5:18, 40).

The conclusion is clear, even simple: any pastor who avoids teaching righteousness plainly in the congregation of God, in order to keep the paycheck coming, is guilty of dishonest gain. The call to lead the flock is not a call to financial stability. It is a call to service, which may well involve persecution. Persecution may well mean a loss of property or health or freedoms or life.

Generally, godliness and financial gain are not intrinsically linked. The apostle Paul says this (1 Timothy 6:3–5) —

3 “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, 4 he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, 5 and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.” (ESV)

In this context Paul is referencing those that teach what is out of line with the truth. Still, Paul’s overall claim here stands as a general principal. It would apply also to those church leaders who supress or ignore the truth in their teachings, in order to maintain personal financial stability. Godliness is NOT a means to financial gain. (Of course, living a godly life is itself of great value and holds promise for the godly person both in this life and the life to come – 1 Timothy 4:8.)

If you are a church leader, teaching godliness well and living godly should have the natural corollary that the flock will support you well. But this might not happen. It depends on the size of the congregation, as well as the maturity of the believers. The key is for you to have godliness with contentment, regardless of one’s salary and level of standard of living.

If you have been pursuing financial stability, at the expense of teaching righteousness, clearly from the pulpit, then you best repent. The Lord is merciful. Just turn to him quickly. Allow him to renew your mind and give you a fresh passion for the Gospel and the true riches we have in Christ — the blood of Jesus, more precious than any gold or costly stone, faith, more valuable than gold, though refined by fire, and an eternal inheritance in Christ, treasure that cannot perish, be corrupted or fade (1 Peter 1:4, 7, 18-19). Commit again to teaching the Word faithfully, regardless of personal consequences. As under-shepherds, follow the role model of the Good Shepherd and teach righteous living clearly, even if you end up poor, naked, betrayed, beaten and crucified. Remember his words ­– unless a seed dies, it remains but one seed. As a leader, especially, if one seeks to save his life, he will certainly lose it. But, paradoxically, leaders who lose their lives for the sake of Jesus and his flock will certainly preserve their lives. They will also be rewarded handsomely in the life that is truly life.

(Note: I edited a couple of Greek accents, after publishing.)

"sensible" – ΣΩΦΡΩΝ

We come to another positive qualification of church leaders that has to do with overall frame of mind and composure: being “sensible” or “prudent” (sophron — σώφρων). One dictionary describes this in more detail as pertaining to “avoidance of extremes and careful consideration for responsible action” (BDAG). Another dictionary says this: “pertaining to being sensible and moderate in one’s behavior” (Louw-Nida). Having good judgement and, potentially, even being wise may be conjured up, generally, by the adjective. Someone that is sophron is a person who makes good decisions, weighing up the long-term as well as short-term consequences of actions. (We can note that “self-controlled” is a viable translation option. However, because another term that deals with self-control more specifically is also found in one of the lists, we will reserve such a rendering for that term.)

The term, seen just four times in the New Testament, occurs in each of the two lists for qualifications of church leaders. In Paul’s first letter to Timothy comes after “sober minded” (1 Timothy 3:2) — 

“Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach…” (ESV)

δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν… (THGNT)

The word sophron (σώφρων), which we will translate as “sensible” or “prudent” or even exercising good judgment, is rendered by the ESV as “self-controlled.” (This is true, too, for the other citations from the ESV translation, below.)

In the other list, being sensible comes here (Titus 1:8) —

“but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.” (ESV) 

ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ… (THGNT)

Clearly, it is important for a church leader to be sensible (sophron). But what does this mean, exactly? As with the other single-word descriptors in the lists, we need to go elsewhere to flesh out the meaning more fully. What more can we say? The word appears two more times in Paul’s letter to Titus. 

Both cases occur in a section where Paul directs his protégé on how to give explicit ethical instructions to the believers in Crete, based on their age and gender. First we read that older men in a congregation are to be “prudent” (sophron) or sensible (Titus 2:2) — 

“Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.” (ESV)

Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. (THGNT)

As in other list of attributes, little more is afforded us here to expand upon the basic meaning. Still, we can note how “sensible” (sophron) appears in close proximity to being “sober-minded.” The relation was seen, as noted, in first Timothy.

Next, we see that younger women are to be “prudent” (Titus 2:5) —

“…to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.” (ESV)

…σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦθεοῦ βλασφημῆται. (THGNT)

Here again the ESV renders the word in English as self-controlled. In essence, since each of the four instances of this word occur in a list, we have to look elsewhere to get a fuller sense of its meaning.

At the same time, since three of the four instances occur, Titus, it seems fitting for us to take a closer look at that letter, specifically.

Returning to the opening part of chapter two, where Paul instructs Titus on ethical instructions to give to the whole community of God, addressing groups along lines of age and gender, we find two further instances of related terms. The older women are to instruct the younger women on how to be prudent or exercise good judgement (Titus 2:4–5) —

4 …and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. (ESV)

4 …ἵνα σωφρονίζουσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 5 σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. (THGNT)

When the Scriptures say that the older women are to “instruct” (sophronizein – σωφρονίζειν) or “train,” a word related to our adjective “sensible” (sophron) or “prudent,” is used. One dictionary gives the following as a more detailed definition of sophronizein: “to instruct in prudence or behavior that is becoming and shows good judgment” (BDAG). Here we see a profound vision for intergenerational discipleship. Older women befriend and walk alongside younger women, teaching them the wisdom God has given them. 

We also get the content of what it means to be “sensible” or “prudent” for younger women (most of whom would have been married). Specifically, younger women will learn how to be loving wives, loving mothers, “sensible” (sophron), pure and more. Conversely, we understand that it is senseless or imprudent for mothers to neglect or not be loving towards their children. (This is the one instance of σωφρονίζειν in the New Testament.)

We already knew that Paul would have Titus instruct younger women to be “sensible.” Now we add to this that older women, too, are to be sensible, and, by way of discipleship, they are to pass on their wisdom regarding sensible behavior, through discipleship, to the next generation of mothers, wives and other female workers in God’s kingdom.

Lastly, Paul, instructs Titus, on what to say to younger men. Of paramount importance is that they, too, should learn to be sensible. In fact, this is the only instruction Paul gives regarding younger men on this context (Titus 2:6) — 

Likewise, urge the younger men to be self-controlled. (ESV)

Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν… (THGNT)

Again, the ESV prefers “self-controlled,” where we will go with “prudent” or “sensible.” The verb used is sophronein (σωφρονεῖν), meaning “to be sensible,” which is closely related to sophron, “sensible.” (One dictionary defines it this way — “to be prudent, with focus on self-control” (BDAG). And we will return to other instances of this verb a little later.) The fact that Paul has only this to say for young men, shows how great the overall value of prudence or being sensible is for Paul – or can be, as in this letter, when he refers to general ethical instruction.

In short, older men and women, as well as younger men and women — all believers — are to be sensible (sophron). And we already have an idea of what shape prudence can take for godly women, specifically. What about the men? Also, what can be said about prudence more generally, from this letter?

It will be helpful to look at the broader themes of the letter and the challenges that Christians faced in Crete. First, though, let’s look at one additional word, related to ours.

Speaking of the Grace that has appeared to us, namely Jesus, Paul describes the work that this Grace does, instructing us (Titus 2:11–12) —

11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age… (ESV)

11 Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις 12 παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι… (THGNT)

The contrast of opposites is fairly clear here. Under instruction of God’s Grace, we may live godly lives by renouncing ungodliness — and prudent and righteous lives, by renouncing worldly passions. The word sphronos (σωφρόνως), meaning “sensibly” or “prudently,” is an adverb, which modifies a verb (here, “to live”). According to the wisdom God has given Paul, in this letter we see that one of the hallmark characteristics of Christian life is living sensibly. (This is the one instance of σωφρόνως in the New Testament.)

Now, what does the sensible life look like? What challenges were Christians facing in Crete? The Cretan Christians, influenced by the surrounding culture on their island, were given to lying, overindulgence on food and drink (gluttony), laziness, rebellion against authorities, empty or meaningless speech, passing on or receiving false teachings, including persistent fascination with certain Jewish myths, and without restraint regarding their passions (see, especially, Titus 1). The sensible life, then, would be one that is marked by diligence, self-control, truthful speech, holding on to the time-tested teachings of the apostles.

This is all helpful. We have gotten a snapshot of prudence, looking at the letter to Titus. But, can more be said? Can we find something more specific, less this all should seem too abstract, drawing on an entire letter to flesh out one term — or one cluster of closely related words?

Perhaps the clearest illustration of being prudent comes from the story of Jesus, restorative work for the man possessed by a legion of demons. Gentle city dwellers having heard the report of the man’s miraculous cure, come out to see him for themselves (Mark 5:15) —

And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. (ESV)

Καὶ ἔρχονται πρὸς τὸν Ἰησοῦν καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. (THGNT)

The man is “in his right mind” — we are returning to use of the verb sophronein (σωφρονεῖν), of which the New Testament has a total of six instances. Here the word has a slightly different meaning, than what we saw in Titus. One dictionary puts it this way: “to be able to think in a sound or sane manner, be of sound mind” (BDAG). There is a clear connection between the two meanings. Someone who is not of a sound mind will, of necessity, not be prudent. 

Formerly, when possessed by the multitude of devils, this man’s behavior was highly imprudent. He lashed out at people, attacking them. He made travel dangerous in the region. He harmed himself, lacerating his body. He wore tattered clothes or, possibly, was partially unclothed. He was driven into isolation, living by alone in an inhospitable location, namely a graveyard. Sounds like anyone you know? Anyone in your city? The imprudence of his behavior had consequences that perhaps he did not wish for or anticipate, namely, a life of loneliness and self-inflicted pain. 

But, when Jesus restored him to his sanity, delivering him from the evil spirits, he was able to live a prudent life again. He was in his right mind, listening to Jesus, wearing proper clothes, and able to not only no longer be a harm to himself and others, but also to bring the message of the good news of Jesus to the Gentiles.

Paul references this same notion of being in one’s proper mind, when he writes to the congregation in Corinth. It seems that some think little of Paul’s claim to be an apostle. So he commends himself to the congregation in Corinth, or, rather, he presents to them his credentials, so that they themselves may commend Paul to those who criticize him. Paul describes how he is afflicted in every way, but not crushed, made perplexed by the things that happen to him, but not in despair, struck down, but not destroyed. All of this suffering as an apostle is actually for their benefit, he says: “So death is at work in us, but life in you” (2 Corinthians 4:12, ESV).

Later, perhaps, feeling some apprehension about how his readers will receive the fact that he “boasted” of the extraordinary extent of God’s preserving power exhibited in his life and ministry as an apostle, Paul describes himself as having been temporarily out of his mind, while doing that (2 Corinthians 5:13) —

For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. (ESV)

εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. (THGNT)

The word for “to be insane” (ESV gives “beside ourselves”) is existasthai (ἐξίστασθαι), while the word for being in one’s right mind is sophronein. Sometimes being truly aligned with God’s Word and his values, living a life of self-sacrifice, may bring others to think that we are out of our minds. 

Time does not permit study of all the instances of sophronein. In an earlier post, we saw briefly, how this verb is placed alongside a verb for being sober minded (1 Peter 4:7). We need to be governed by prudence and spiritual sobriety, Peter says, in order to pray effectively. 

Lastly, we will look at two nouns that refer to soundness of mind or prudence, abstractly, as a characteristic. The first is sophrosune (σωφροσύνη). It can mean either: the state of soundness of mind, in contrast to insanity, or the use of prudence or good judgment. As for the first of definition, one dictionary gives this entry: “gener[al] soundness of mind, reasonableness, rationality” (BDAG).

The word sophrosune (σωφροσύνη) appears but three times in the New Testament. When chained as a criminal and on trial, accused of being insane because of his seemingly outlandish commitment to the truths of Scripture, Paul responds graciously (Acts 26:25) — 

But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. (ESV)

ὁ δὲ Παῦλος· οὐ μαίνομαί φησιν κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι. (THGNT)

Paul asserts boldly, but kindly, while on trial, that what he is saying is both rational and true. He speaks “words” of “rationality” (sofrosunes remata – σωφροσύνης ῥήματα).

Another term, sophronismos (σωφρονισμός), occurring just once in the New Testament, may refer either to the exercise of sensibleness or prudence (in which case it is a synonym for sophrosune) or to the teaching on it. Paul says to Timothy, his protege (2 Timothy 1:7) — 

…for God gave us a spirit not of fear but of power and love and self-control. (ESV)

οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. (THGNT)

What the ESV translates here as self-control, maybe perhaps better be rendered as sensibleness or teaching on sensibleness (though certainly self-control is involved, when one is sensible). 

What is Paul saying here? The Holy Spirit teaches us how to live lives that are in alignment with a prudent course of action. Operating out of fear actually causes us to run amuck, to run off course. The results can be simply disastrous. There is a spirit of fear, but it is not the Holy Spirit. Those who are driven by fear may end up where they never thought they would go. Remember the man possessed by the Legion of demons? 

Returning to our main topic, we know that elders must be sensible, exercising good judgement as a habit, making good decisions. This is not an item to check off a list. Rather, this is something to be firmly forged in the character of a leader in the church of God. 

But being sensible does not mean seeing things the way that the world does. Actually, it means the opposite. So, for example, when a witness of Jesus is asked to renounce allegiance to the Messiah, in order to preserve his or her life, it would most certainly be imprudent – senseless – to do this. Jesus says that the one who seeks to preserve his life will, in fact, lose it. But the one who loses his life, for his sake, will gain it. And we are to pick up our crosses daily and follow him.

In fact, a life of true discipleship — and the apostles are key examples — involves speaking and acting in ways that will, to the outside world, at times appear rash, hard-headed, senseless. I will speak now to Church leaders, directly. Brothers, this is why so many of the epistles were actually written while Paul was in prison, chained like a common criminal, all for simply proclaiming the gospel, bringing hope and the wondrous, fragrant knowledge of Christ to a dying world. This is why Festus accused Paul of being insane. But, he replied, the words he was speaking — though, to all outward appearances seemed like those of a criminal in chains without hoping this world — were, in fact, true and reasonable. 

Being sensible, then, always means speaking the truth in love, addressing each person, according to their role and status, and as circumstances require. I leave you with this charge. Close to death, Paul said to his protégé (2 Timothy 4:1-3) —

“1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. 3 For the time is coming when people will not endure sound teaching….” (ESV)

This is the most sensible thing for a church leader, also today, to do, no matter the consequences.

“hospitable” – ΦΙΛΟΞΕΝΟΣ

We’ve looked already at three qualifications of elders/overseer/pastors. Two of them are negative: not given to drinking too much wine, not self-willed. One is positive: being sober minded. Today we will look at another positive characteristic, one with more immediate, practical implications. Both lists of qualifications have the attribute “hospitable" (philoxenos – φιλόξενος). The word might immediately conjure up the idea of love for guests. This would be comparable to how the love of good things (philagathos – φιλάγαθος – Tit 1:8), or the love of children (philoteknos – φιλότεκνος – Tit 2:4) are brought to mind by adjectives made up of two word roots put together: namely, love and the object of the love. 

In the letter to Titus, this characteristic leads the charge in a list of six positive attributes (Titus 1:8) – 

"...but hospitable, a lover of good, self-controlled, upright, holy, and disciplined." (ESV)

...ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ (THGNT)

It appears in Paul's first letter to Timothy like this (1 Tim 3:2) –

"Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach..." (ESV)

δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,

The sense of the word is immediately understandable. This is more than simply kind interest in strangers or even showing compassion to those you might encounter, say, as you go about your daily life in the city, town or local region you live in. This is, specifically, a love for guests, meaning people that you host at your home. For the men who are reading this, married or single, God has given you authority over the domestic space where you live. You have, therefore, the authority to bring someone into your domicile or to withhold that privilege from anyone. (For widows and other women who have authority over their domiciles, the same is true.) Use the authority wisely and generously.

For elders/overseers/pastors, bear in mind that your wives may bear the burden of cooking, cleaning and so forth, so be respectful of them in your decision making (1 Peter 3:7). Hear out their concerns out. Don’t be self-willed. Work as a team and allow them to flourish. Cherish your partners, who you work together with in this good work of hospitality.

Hospitality is a general hallmark of Christians, or should be, everywhere. Peter makes a call for all to be hospitable, using the word we are studying (1 Peter 4:9) —

"Show hospitality to one another without grumbling." (ESV)

φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ· (THGNT)

That is to say, as Christians, we should all be generously offering one another a meal inside our homes and, where opportunity arises, a place to stay.

Under the inspiration of the same Holy Spirit, Paul says something similar (Romans 12:13) –

"Contribute to the needs of the saints and seek to show hospitality." (ESV)

ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν φιλοξενίαν διώκοντες· (THGNT)

Paul instructions here come in a series of short commands, including patient forbearance and generosity to others' needs. (Hospitality here, then, is clearly distinct from generosity.) Under the Holy Spirit's guidance, Paul instructs us to "pursue" hospitality. It is something that we should actively seek to incorporate into our lives with enthusiasm. Here Paul uses a noun (philoxenia – φιλοξενία) that is closely related to the adjective (philoxenos – φιλόξενος) we are looking at. 

Using the same noun, the author of the letter to the Hebrews famously encourages all believers to be hospitable, for some have even entertained angels unbeknownst to them, while doing this (Hebrews 13:2) –

"Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares." (ESV)

τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους. (THGNT)

Unlike in Peter’s letter, here the focus is hospitality which is not just within the community of faith, but may also involve hosting strangers. (It is only possible to host angels by mistake, when you allow strangers to come into your house.) Still, the word in question is the same, literally just "hospitality" (philoxenia – φιλοξενία). (The ESV translation, above, is offering a paraphrase as a translation, "hospitality to strangers," making the implied reference to, and emphasis on, strangers explicit. But, the Greek word itself is broader in meaning.)

The Scriptures here encourage believers not to forget to host guests for a meal or give them a place to stay. Possibly, this is something that is easy enough to forget, in the busyness of life, especially when we are invested in (good) relationships and have regular social gatherings, with family or people we know very well, around the table. We should also invite others to our homes, who are in transit, new to a country, poorer, less known or, simply, lonely.

Still, one needs to exercise judgment in welcoming strangers into one’s home. Take the matter to prayer, especially if there is any doubt regarding a potential safety threat. (In some cases, you may want to have an adult you trust stay in the same room with the person receiving hospitality, if they are unknown. There is no shame in that.) Let us not forget to be “sober-minded” in making judgments, regarding hosting. Many of the examples in the New Testament do involve believers helping fellow believers. 

I will briefly mention some other examples of hospitality in the Bible, starting first with words that are related to our chosen word. Paul tries to influence the, presumably wealthy, slave owner Philemon to receive back his slave, Onesimus – who has now also become a follower of Christ, thanks to his time with Paul elsewhere – with clemency and an outstretched hand of brotherhood. So, Paul asks Philemon to prepare the guestroom for Paul, because he hopes to be released from prison and then to come visit Philemon, personally. The pressure is on. Will Philemon comply with Paul's request regarding Onesimus, his spiritual son? The word for "guestroom" is xenia (ξενία – Philemon 22). (In the meantime, Paul says, Philemon should receive Onesimus back into his home as he would receive Paul himself!)

On the island of Malta, the local official, named Publius, offers warmest hospitality to Paul, a shipwrecked prisoner, along with his companions. The word for offering hospitality is xenizein (ξενίζειν – Acts 28:7).

Peter stays at the house Simon the tanner in Joppa. The word for Peter’s receiving hospitality is xenizesthai (ξενίζεσθαι – Acts 10:6, 18). Paul writes the letter to the Romans, while receiving hospitality from Gaius, his “host” or xenos (ξένος – Romans 16:23)

When Lydia, the purple-cloth merchant, comes to faith in Jesus in Philippi, she offers hospitality to Paul, Silas and Timothy (Acts 16). Later, the Philippian jailer, who becomes a Christian, receives Paul and Silas, from out of prison, into his home. Next, in Thessalonica, Jason receives these three Christian ministers into his home (Acts 17). These examples could easily be multiplied. We have but scratched the surface.

There is much more to say about hospitality as a hallmark of the people of God. Though time does not permit us here to examine Old Testament accounts more than just cursorily, we should not neglect them. And let us note, they will have served as the paradigms of this virtue for generations following them. (Note that all accounts are written in the Scriptures for the benefit of us, who read them, serving as examples to us – Rom 15:4; 1 Corinthians 10:11).

Positive examples are notable. Famously, Abraham receives three guests, who turned out in fact to be the Lord, along with two of his servants (Genesis 18). Abraham, along with his wife Sarah, shows extraordinary hospitality, dropping all plans for the day and fashioning a feast on the spot. Next, Lot houses these two angels, who are in grave danger from the other inhabitants of Sodom. 

Rebecca shows great generosity to Abraham’s servant, who then receives hospitality, on account of Rebecca’s mediation, at her family's house (Genesis 24). Rebecca’s diligence in this matter qualify her, on account of her character, to be married to Isaac, Abraham’s heir in the covenant with God.

A gentile woman who has faith in the God of Israel receives a powerful miracle of provision, because of the hospitality she offered to Elijah, the prophet (1 Kings 17). As a result, out of gratitude, she shows continued hospitality to him, as he stays at her place during a lengthy famine.

The prophet Elisha, when enemy forces are struck with blindness by the power of God, rather than having them slaughtered, brings them to the king of Israel, instructing him to host them for a great feast (2 Kings 6). This is the mercy of God.

A woman who fears God has a guest room fashioned specifically for Elisha, so that he may have a place to stay, when he is in the vicinity. She is richly rewarded for her fear of the Lord – though barren, she receives a son (2 Kings 4)!

Negative examples, too, are noteworthy. The male inhabitants of Sodom seek to deal perversely with their foreign visitors (disguised angels) in their city (Genesis 19). The result is not pretty. Owing to this, as well as many other, earlier sins, the city is obliterated. Outrageous inhospitality at the hands of Israelites, again involving sexual perversion and violence, leads to a notorious civil war in the days of the Judges. One result is that the tribe of Benjamin is almost completely annihilated (Judges 19–20).

Nabal, a fool of a man, spurns an opportunity to offer hospitality to David, in the days that he is being ill-treated by King Saul and living in the wilderness (1 Samuel 25). Nabal's wise wife, Abigail, preserves him from certain demise that the hands of David, by assuaging his anger, offering food to him and his troops.

A peculiar instance is the account of Yael, using feigned hospitality as a ruse to kill the leader of a great host of enemies of Israel (Judges 4). 

Returning to the New Testament, we should note how many times Jesus had a meal at someone’s house. And when he sent out the Twelve or the 70, he instructed them to stay in the home of the initial host in city or town, wherever they are welcomed, not going about from home to home (Matt 10:10–11; Luke 10:5–8). Workers are worthy of their hire, Jesus says. Let’s also note how Jesus plainly stated that wild animals have their own, personal homes, whereas he lived a life constantly indebted to the hospitality of others, both for meals and for a place to stay (Matt 8:20).

A notable story is the account of the two disciples on the road to Emmaus, who famously invite in for a meal the very person they are longing to see, though his identity is initially hidden from their eyes. Inviting in someone who is seemingly a total stranger, they offer hospitality to Jesus, clothed in post-resurrection mystery, who then, in a flash, reveals himself and his glory.

Beloved, let us see these qualifications as indicators of the kind of person God wants as a shepherd to his people.  Hospitality is part of the Gospel message. Leaders are to not bear the brunt of the burden in hospitality, per se, but rather set themselves as living examples of the Gospel at work. By following their lead, congregations then are to be hospitable to newcomers and examples to the rest of the community. 

Bear in mind that there are also seasons in life – both for your and for individual families in the congregation God has placed you in, to shepherd. At times there may be more capacity for hospitality. If you are currently putting your house through significant renovations, for example, how will you be able to host? Also, in your first year of marriage, for example, or with a newborn in your arms you may find yourselves doing less hosting. A child or even your wife may be going through a difficult season, for various reasons. This all makes sense.

Still, hospitality or philoxenia (φιλοξενία) is not optional for church leaders. If you find yourselves lacking in this department, especially as an ongoing pattern, confess it and repent. The Lord is very merciful. Confession is acknowledging that there is sin. That is done in a moment of time. It is very important to have repentance accompany confession, every time you confess a sin. Repentance, of course, is going in the opposite direction. Purpose in your heart, as you are confessing, that you will commit now to do the opposite of what you have been doing. Choose today who you will invite over for a meal. Is there someone you have been avoiding? Someone on your heart that you should see and have over, but you have been pushing it off? (If not, ask the Lord to show you someone that you can show hospitality to.) Send them a text or give them a phone call right away. Don’t wait, because that is not repentance. Remember the Lord’s mercy to the Israelites at Mt. Sinai. Do not be afraid to turn to the Lord. He will help you out. And in short order. Only, be faithful to what you know to do.

And dear church leader, honestly, if you cannot make this change to become hospitable, then you should probably step down from leadership (for as long as it takes to get this part of your life in order – and seek help from others, to understand what is amiss). This is a requirement, just as not being given to too much wine is. But, I have hope for you, because for many of you, I would expect – you have a true love the Lord and desire to seek him with all your heart! Only, make that change.

Lastly, let's keep in mind Jesus has said that we are serving him, himself, when we bring in the foreigner or stranger into our home (Matt 25:35). The word for stranger is xenos (ξένος).

Let us strive then to be hospitable. And for those who are Church leaders (or aspire to be), there is an extra burden — a requirement — to do this. Leaders should be examples to the flock in extending hospitality to those who are Christians, as well as to others.

“not self-willed” – ΜΗ ΑΥΘΑΔΗΣ

We are continuing in our study of the scriptural requirements for elders (presbuteroi – πρεσβύτεροι) / overseers (episkopoi – ἐπίσκοποι) / pastors (poimenes – ποιμένες). (See Titus 1:5–7 and Acts 20:17, 28 on why these terms come together here.) In the letter to Titus, the first adjective in a negative string of characteristics is this: me authades — μὴ αὐθάδης — meaning “not self-willed” or “not arrogant.” Guided by the Holy Spirit, Paul writes this (Titus 1:7) —

“For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain….” (ESV)

δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ…. (THGNT)

What more can we say about this word, since of course no more is provided here by way of elucidation? It appears but twice in the New Testament. The other instance, in 2 Peter, is informative. Let’s take a close look.

The context is Peter’s discussion of greedy false teachers. One of their attributes is their arrogance and self-will. Noting that God knows how to keep the unrighteous for the day of judgement, Peter says this (2 Peter 2:10) —

“…especially those who indulge in the lust of defiling passion and despise authority. Bold and willful, they do not tremble as they blaspheme the glorious ones.” (ESV)

μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν βλασφημοῦντες· (THGNT)

The ESV translates our word as “willful.” Peter pairs it with another word, meaning “bold” (tolmetes – τολμητής). The immediate context is that these arrogant leaders are doing three things. One, they are engaging in sexual immorality. Two, they are rejecting the authority of the Lord Jesus. Three, they are speaking outrageously with regard to supernatural beings. It is more likely that fallen angels are in mind here with the use of the term doxa (δόξα), “glorious one,” “majestic being” (see 2:11, also Jude 8-9, in a similar context). The point is that their arrogance is of such a magnitude that it leads them into outrageous speech against beings that they do not understand (2:12).

More generally, what are the false teachers in Peter’s day doing? They secretly introduce false teachings (2 Peter 2:1). They deny the One who purchased them with his blood (2:1). They (make excuses to) reject the Lord’s teachings, as we see in the citation above (2:10). They pursue passions for sexual misconduct (2:10, 14), again seen already in our citation. They speak boldly against celestial beings (2:10–12), as noted. They spend much time reveling, rather than diligently serving the community of faith (2:13). With greed they are selling the people of God for profit (2 Pet 2:3, 13–15). 

What else exemplifies the type of arrogant behavior and self-willfulness that the word authades encapsulates? For what it’s worth, the word appears three times in the ancient Greek translation of the Old Testament. Let’s have a look. Two instances appear in Jacob’s prophetic words over his sons, during his final days. He has a severe criticism of Reuben, his firstborn. This is where the word appears. However, the situation is complicated, because of a possible misunderstanding in translation. Still, the Greek version will be helpful for us, for reasons that, I believe, will become clear. Israel says (Gen 49:3) —

“Reuben, you are my firstborn, my might, and the firstfruits of my strength, preeminent in dignity and preeminent in power. (ESV)

רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז׃ (BHS)

This is a positive statement about Reuben, which precedes his father’s criticism. However, the ancient Greek translation took the final two phrases about Reuben’s pre-eminence to be negative statements about his arrogant behaviour – behaviour that will be criticized in the following line, anyway. In specific, the Hebrew phrase “preeminent in power” (yeter az -יֶתֶר עָז) is rendered with skleros authades (σκληρὸς αὐθάδης), meaning “harsh” and “arrogant” (on the first of these terms, see, for example, Matt 25:24). 

OK. So, how could a mistranslation help us, right? This may be something you’re asking. Well, Reuben gets criticized for some very arrogant behaviour. He slept with one of his father’s concubines, Bilhah, mother of two of Reuben’s brothers (Gen 35:22). Roundly awful, right? Something you wouldn’t forget, as a father. And Jacob did not forget. Evidently Reuben never sought reconciliation for this heinous misdeed. The result? He gets a severe rebuke, when Jacob is near the end of his life, in the presence of his brothers. Here’s what Israel says (Gen 49:4) — 

“Unstable as water, you shall not have preeminence, because you went up to your father’s bed; then you defiled it – he went up to my couch!” (ESV)

As noted, this line comes immediately after the one where authades appears in the ancient Greek translation. Though a mistranslation, it is clear what is in the forefront of the translator’s view. Reuben’s harsh and arrogant action of sleeping with his father’s concubine makes him the sort of man that may be described as authades to the translator’s mind. The type of sexual activity and rejection of authority, here, matches, that of the false teachers, there, where Peter speaks of their despising the Lordship of Christ and their intent to commit adultery within the community faith. 

The second instance is similar. It pertains to Jacob’s second and third sons, who at one point slaughtered the entire body of men in a city, Shechem (Gen 34). This led to Jacob becoming a stench to those who dwelled in the land of Canaan (Gen 34:30). Again, with a critical view, he says, as an elderly man (Gen 49:7) — 

Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel. (ESV)

אָרוּר אַףָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל׃ (BHS)

The adjective rendered in English as “fierce” here is in Hebrew az (עז) — related to the noun az we saw above for Reuben’s preeminence in power. The ancient Greek translator rendered this word, arguably appropriately, with what is perhaps a dynamic equivalent, namely “arrogant” (authades – αὐθάδης). (In some contexts, Hebrew az can refer to action that is defiant or cheeky — see the dictionary entry in HALOT.) Here is the Greek of the verse (Gen 49:7) — 

ἐπικατάρατος ὁ θυμὸς αὐτῶν, ὅτι αὐθάδης, καὶ ἡ μῆνις αὐτῶν, ὅτι ἐσκληρύνθη· διαμεριῶαὐτοὺς ἐν Ιακωβ καὶ διασπερῶ αὐτοὺς ἐν Ισραηλ. 

In the case of Simeon and Levi, their arrogant action was the wrathful slaughter of an entire city’s citizenry, using deception and a false extension of a hand in friendship. They conspired together, going behind their father’s back. And by taking the matter into their own hands they despised his leadership. They jeopardized the lives of the whole community of faith (Gen 34:30). And they misrepresented God to the people of the surrounding culture. 

Son one was self-willed, rebellious and sexually extravagant. Sons two and three were self-willed, rebellious, wrathful, deceptive and audaciously violent. Each man who engaged in such behaviour could well be described as authades.

There is always hope though – just think of how Judah’s arrogant betrayal of his father, as ringleader selling his brother Joseph into slavery, was then commended by Jacob in this public moment (Gen 49:8–12), because he had gone to great efforts to later preserve the life of the youngest son, Benjamin (Gen 44:33). Even the Levites, much later, are assigned a whole new destiny, because of their determination to follow the Lord and his ways (Exod 32).

We have looked at two instances, both from Genesis 49, where use of two, related Hebrew terms (both pronounced az), one way or another, are rendered in Greek as authades. Is the ancient Greek translation of the Hebrew Scriptures divinely inspired? No. But it does provide us an important window into not only how the translators understood the Old Testament, but also how words in Greek might be invested with special meaning for Jews and God-fearers throughout the Roman Empire during the time of Jesus and his apostles. The term authades might have had, for some listeners, a connection to bold, brash sons, who despise the authority of their father and engage in sexual or violent activity that is far beyond proper limits.

The third instance is found in the book of Proverbs. Here being self-willed is associated with prideful speech (Proverbs 21:24), whether boastful (Greek) or mocking (Hebrew). This fits with the context in 2 Peter, where the false teachers are speaking rashly against celestial beings. (Incidentally, there is one instance of authadeia – αὐθάδεια – a related noun in the ancient Greek of Isaiah 24:8, but the Greek rendering of the Hebrew is difficult to follow and doesn’t help us much here.)

Pulling back to the forest from the trees, we can see that Paul warns Titus to be sure not to appoint men as elders who are arrogant and self-willed. How would this apply to us today? 

No man who puts himself above the Word of God should be appointed to eldership. Unfortunately, today, the commands in the Scriptures are taken too lightly by too many, including those in leadership. At times, some in leadership even flatly reject the commands of Scripture, claiming that those are outdated and lacking. They look to replace the clear instructions of Scripture with some principles that they derive from contemporary ideologies, especially modern philosophies or psychology.

The Christian faith is essentially a received faith. It is not reinvented from generation to generation. Yes, sometimes something lost must be retrieved. But it is never the case that something received from the apostles, held onto for centuries, should then be replaced by something “newer.” Today, unfortunately, there are some who even delight in “discovering” what appear to them to be new truths, never known before. The atonement is rejected. The inspiration of Scripture is denied. Psychology — literally, the study of the soul — is meant to be the golden key to fix persistent problems of thought and behavior. It is forgotten that, according to Peter, everything we need for life and godliness has been provided to us, through the sacrifice of Jesus (2 Peter 1:3). The clear teaching of Scripture that sin and death entered the world through Adam is replaced by a new grand myth of human origins, replete with death itself as God’s key instrument for forming humans. The list goes on.

Brothers, if you are a church leader (or aspire to be), be sure not to participate in this arrogant behavior. Do not support audacious sexuality (no-fault divorce, LGBTQ+ ethics), extravagant violence (medical suicide, in uterus infanticide) or rejection of God’s authority (the Scriptures). Nor should you join hands with those who do. Rather separate yourselves from such leaders. Be holy as I am holy, says the Lord (1 Peter 1:16).

Lastly, I want to address the issue of rejecting the authority of Jesus and his apostles, specifically. Many today challenge the authorship of the epistles in the New Testament. For example, some say boldly that Peter did not write 2 Peter. This is tantamount to calling the opening line an outright lie (2 Peter 1:1) –

“Simeon Peter, a servant and apostle of Jesus Christ....” (ESV)

Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ χριστοῦ.... (THGNT)

Others say that Jude did not write Jude. Or that Paul did not write 1 and 2 Timothy, Titus and yet other epistles. Brothers, this sort of bold approach has become so common place in scholarship, including in well-known commentaries, that hardly anyone, it seems, bats an eye when they see it. But, this is all nothing short of rejecting apostolic authority.

Others challenge word after word, phrase after phrase, even episode after episode that occur in the Gospels. Many reject outright the Gospel of John for allegedly not containing much (if anything) of historical value. Yet others think that Paul's teachings – and commands – are optional. He didn't know Jesus, personally, it is asserted by some, so he has less authority. Have we forgotten that the Lord Jesus himself appointed Paul as the apostle to the Gentiles? 

Our hearts should be broken. Rather, as scholars professing Christian faith, we clap and approve of scholarly lectures that promote such ideas, while tearing down the walls of faith. Well-known publishing houses, with Christian foundations, produce works that promote this rubbish. Institutions of higher learning, including but not limited to seminaries, with rich Christian heritage, brazenly support scholarship and courses that advocate the undermining of the apostles, of the Scriptures. Many libraries at these institutes are full of books that openly take issue with the authorship of book after book in the Old and New Testaments. These “scholarly” works take an axe to the trunk of the faith – namely the individuals whom God chose to use as vessels to write the Holy Scriptures (2 Tim 3:15).

Brothers, do not partake in this audacious rejection of authority. Remember Reuben, Simon, Levi – remember the false teachers in Peter’s day who spoke boldly against celestial powers and rejected Christ. Remember that Peter says that those who are unstable reject Paul’s letters (2 Peter 3:15–16).

What should you do, if you are a church leader and have promoted such ideas in your congregation – whether in the public assembly, small groups or one-on-one conversations? Repent. Confess to those you have misled and now do the opposite. Rebuild the foundations! Give the sheep in the flock reason to submit themselves to the Scriptures and to the Lord's authority. Feed His sheep.

The word that was preached to each of us – and by which we received salvation – is incorruptible, Peter tells us (1 Peter 1:23–25):

“...you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; for ‘All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.’ And this word is the good news that was preached to you." (ESV)

If it was sufficient to save us from eternal separation from God, it is sufficient to inform our speech and daily practices on every level. 

Peter knew what it was like to reject Jesus’ authority – he denied a prophecy spoken over the disciples by the Lord Jesus, namely that all would be scattered the night Jesus was betrayed. So, he received another prophecy – saying that he would actually deny Jesus three times. He rejected that prophecy too (Matt 26:31–35). He learned the hard way what rejecting authority can do to a person. It can break you. So, he learned the crucial value of total obedience. It is no surprise he speaks of our obedience to Christ three times in the opening of his first letter. The initial instance is this (1 Peter 1:1–2):

“To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.” (ESV)

ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, κατὰ πρόγνωσιν θεοῦ πατρὸς ἐν ἁγιασμῷ πνεύματος εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. (THGNT)

This "obedience" (upakoe – ὑπακοή) is the antidote to any proclivity to becoming "self-willed” (authades – αὐθάδης). (See also 1 Peter 1:14, 22.) Church leaders: if you have been bold and arrogant, this is not the unforgivable sin. The blood of Jesus, more precious than any gem or element on the earth, will cleanse you from all rebellion. Simply confess and move now in the opposite direction. (Depending on how extensively you have undermined Scripture, you may need to step down from your church leadership for a season. Speak to a godly superior in your denomination or elsewhere, for input.) And be richly blessed now as you re-align yourself with the Lord! When you are up and on your feet again, strengthen the hands of those you know that are weak. As Jesus said to Peter, I say to you (Luke 22:32) –

“…but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.”

"not given to drinking too much wine" – ΜΗ ΠΑΡΟΙΝΟΣ

One characteristic of church leaders, mentioned in both lists of qualifications of elders, is a negative one, namely not given to drinking too much wine. This is the second post in a series on the key qualities of church leaders – let’s dig in.

In the letter to Titus, it comes in the list here (Tit 1:7) –

For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard… (ESV)

δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον… (THGNT)

In Paul’s first letter to Timothy, it appears at this point (1 Tim 3:2–3) –

2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent… (ESV)

2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3 μὴ πάροινον, μὴ πλήκτην… (THGNT)

The meaning of the term paroinos (πάροινος) is clear enough. One dictionary says “pert[aining] to one who is given to drinking too much wine, addicted to wine, drunken” (BDAG). Another says this: “a person who habitually drinks too much and thus becomes a drunkard” (Louw—Nida). (For those who are interested, another dictionary takes the prefix of παρά here as meaning “near” or “at hand.”  The most basic idea, then, would be someone who has wine readily near at hand. A fitting picture, no?)

Two main questions may be addressed here. How much is too much? And what are the dangers of drinking too much anyway?

Before answering the questions, we can note that this adjective only appears twice in the New Testament (that is, in these lists). It does not at all appear in ancient Greek translation of the Old Testament. 

Generally, to understand the sense of the adjective paroinos, we will want to do a broader thematic study of drunkenness in the Scriptures.

Are we only speaking about wine? Not at all. At two points in his first letter to the Corinthians, Paul speaks about drunkards (using another term, methusos – μέθυσος), in a way that is more inclusive. He says those who are drunkards cannot inherit the kingdom of God. And, in fact, he says that true believers should not mingle or freely associate with those who call themselves believers, but are drunkards. From this letter, we see that not only are we talking about drunkenness from more than just wine, but also we are dealing here with a serious, moral failing. 

What happens when a leader gets drunk? Many things go out of order. Consider Noah. A righteous man by all accounts (Gen 6:9, 7:1; 2 Pet 2:5) – his righteousness before God and walking in relationship with his Maker has in fact preserved all human life, as well as land animals and birds – he nevertheless gave himself to too much wine at one point in his life (Gen 9:20–26). The failure was epoch-making. He undressed himself. One of his three sons spoke poorly of and/or mistreated his father in that condition – one way or another (it is possible that “seeing” another’s “nakedness” in Gen 9:22 is a euphemism for extreme misconduct, see Lev 20:17). The result? A great curse fell upon this son’s offspring. And a fissure appeared between the survivors of the global flood. 

Drunkenness leads to a loss of propriety, a loss of self-control. Things may likely go farther than you ever dreamed. And decent relations will be spoiled. Rather than leading others by example, drunken leaders inspire those who follow them into yet further depths of depravity.

In a similar vein, the second man to appear intoxicated in the Scriptures, Lot, also a righteous man (2 Peter 2:7), nevertheless does things in his drunken state that burst all boundaries of propriety (Gen 19:30–38). He allows himself to enter into such a drunken state that he is sexually mistreated by a daughter. And Lot falls into this trap — twice. What is the result? Children are born who, in turn, ultimately sire nations that are at enmity with God and his people. Lot’s careless drunken stupor has loooooong lasting consequences. In fact, his only offspring turn into enemies of the offspring of Abraham – the uncle who interceded for his salvation from Sodom’s fiery destruction!

Beware, leaders. Drunkenness will often lead to sexual misconduct. The results are not pretty. The consequences are long-lasting. You can’t go back.

We have looked at but the first two instances of drunkenness in the Bible. And time does not permit a thorough study. Still, we have seen just how catastrophic one episode of drunkenness can be for a righteous leader. Let’s look at one more.

In his pride, Belshazzar, ruler of Babylon, while under the influence of wine at a grand feast with his noblemen, acted in haughtiness against the Lord Most High. (He used holy vessels, captured from the Lord’s temple in Jerusalem, in a pagan worship ritual.) The result? A fearsome, heavenly hand appeared and wrote a message to him on the wall (Dan 5:5). A prophet, Daniel, called in to interpret, stated boldly: you will die tonight! And this kingdom will be divided. Being drunk can lead you to do things that have severe, even eternal consequences. Be on your guard!

Proverbs 31 is particularly relevant. (Thanks to a colleague, who has pointed to it, offering helpful thoughts.) Lemuel, king of Massa, cites his mother’s wisdom (Prov 31:4–5) –

4           It is not for kings, O Lemuel,

                        it is not for kings to drink wine,

                        or for rulers to take strong drink,

5           lest they drink and forget what has been decreed

                        and pervert the rights of all the afflicted. (ESV)

Rulers who misuse alcohol are in danger of: an impaired memory; abandoning wisdom; lacking clarity; inability to make correct rulings (including, possibly, bursts of rage); numbness to the sufferings of others, especially the “afflicted” (Hebrew:  b’nei ʿoni – בני עני).

So, how much wine is too much? If you find that your ability to make clear, sound decisions has been affected, that is already too much. (You do not need to pass out or be unable to walk.) Enjoy good wine. Don’t misuse it. And repent to the Lord, if you have. He is merciful.

One more indication of when you may be habitually drinking too much is that your mind throughout the day returns to getting your next drink. In a section on the proverbial drunkard, Proverbs says this about a heart that is tethered to drink (Proverbs 35:35) –

35         “They struck me,” you will say, “but I was not hurt;

                        they beat me, but I did not feel it.

             When shall I awake?

                        I must have another drink.” (ESV)

Of course, thinking about having a glass of wine is not sin – how could it be? But when the matter is persistent in a person’s heart, then a lust has taken a root. You may not lie awake at night longing for your next drink. (If you do, repent and seek help. God is merciful.) But your mind may still be preoccupied with it in an unhealthy way. This is a sensitive question. In many cases, only you will truly know if you have an unhealthy desire. Take the matter to prayer. Allow the Lord to search your heart (Psalm 139:23–25). Be honest before Him. 

Today, all too often, there seems to be a certain joy in the throwing off of what are perceived to be the moral “shackles” of an earlier generation. This holds true, too, within the church. Where gambling, tattoos, tobacco, even marijuana was previously shunned, it can now be in vogue to be a Christian who engages in these things. The overuse of alcohol, too, today in some circles may not be taken to be such a big deal.

However, Scripture does not change from age to age. The standard holds firm: those who persistently abuse alcohol disqualify themselves for church leadership. Hopefully that is not you. If it is – repent. God is merciful. Return to the God who loves you. Receive his embrace. Get help. If necessary, step down from leadership (for a season). (Apologize, too, to your congregation for what you have done. This is a kindness to them.) There is no shame in heaven over this — only joy at a beloved son, who has been sinning, who now repents (Luke 15:7, 10, 22–24). Take the time to learn why this sin has a root in you. Don’t run quickly past it. Let someone into your life that you trust, who can walk alongside you as you come into victory over this lust that grips you. The One who called you is faithful – and he will do this for you. But, you may need to step down (for a season) so that the sheep of the flock are not in danger from whatever poor decisions you may make (and from temperamentality). 

But please remember this: the Lord is quick to restore! He is a bounding and mercy. Just look at the example of Peter, how the Lord Jesus restored him (John 21, Acts 1–2)! In quick order, he was back on his feet, leading the early Christians once again!

Is it someone you know? Are you willing to love enough to confront him on this? If he doesn’t listen, the first time, are you committed to loving him enough to bring another brother with you and confront again (Matt 18)? Are you prepared, if he still will not listen, to escalate the matter to the level of higher church authorities? How much do you love the sheep, and their Lord? How much do you truly love his man? Please seek the true peace of the flock, not the superficial peace of “peaceable” relations with a longterm friend you have known for ages. Remember that this over this Church the Lord Jesus himself is the Head. Please submit yourself to his Lordship.

Caring for the flock means making sure that the shepherds you know, personally, if they have disqualified themselves, are either brought to repentance or, if they will not change, are removed from their leadership positions. We must love God more than our friends. To love God is to love his sheep, to be sure that crooked shepherds are not allowed continued access to them.

Lastly, let us remember that wine is a great gift from God. Psalm 103:1–2 says this:

1          Bless the LORD, O my soul,

                        and all that is within me,

                        bless his holy name!

2          Bless the LORD, O my soul,

                        and forget not all his benefits… (ESV)

Then the next psalm says this (Psalm 104:14–15):

14        You cause the grass to grow for the livestock

                        and plants for man to cultivate,

            that he may bring forth food from the earth

15        and wine to gladden the heart of man,

            oil to make his face shine

                        and bread to strengthen man’s heart. (ESV)

God blesses us all with good things, including wine. And it is through wine, the fruit of the vine, that the Lord Jesus Christ has made a new covenant with us (Luke 22:20):

And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (ESV)

καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. (THGNT)

(This is alcoholic wine, of course, dear brothers, because later some believers were getting drunk at the Lord’s supper — see 1 Corinthians 11:21.)

Let us then enjoy wine and other fermented drink – thanking God for the gift – while using it responsibly and honourably. 

(Slight edits were made – and one paragraph added – a few minutes after publishing.) 

“sober-minded” - ΝΗΦΑΛΙΟΣ

What makes a good church leader good? Or, more foundationally, what qualifies a man to be a pastor or elder? The Scriptures give a very clear indication of these criteria. Two lists of requirements are found in the letters, one to Timothy, the other to Titus. My intention, over the course of the next while, is to address the characteristics of an elder / pastor / overseer that are outlined here. I will begin with one word – νηφάλιος (nephalios), meaning “sober.”

The word in question appears in 1 Timothy 3:1–2,

1 The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable… (ESV)

1 Πιστὸς ὁ λόγος· εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον… (THGNT)

Specifically, the word is the first in the list of single-word descriptions in 1 Tim 3:2. It is a requirement for a church leader (overseer / elder / pastor) to be νηφάλιος (nephalios), which the ESV translates as “sober-minded.” If it is first in the list, it must be important. Let’s dig in deeper, like the Bereans did. What does this word mean?

First, literally, nephalios means “sober” or “temperate” or even “being very moderate in the drinking of an alcoholic beverage,” as one dictionary puts it (BDAG). But there is also an extended meaning, when alcohol is not literally involved. Then it means something more like “level-headed” or, as the ESV puts it, “sober-minded.” And this is the sense here. (Note that another word, paroinos – πάροινος – meaning “given to drinking too much wine,” which addresses drunkenness, specifically, appears a few steps later in the list. More on that below.) But can we say something about what is intended, more specifically?

The word nephalios appears three times in the New Testament. In Titus 2:2 it likely refers to actual restraint in use of alcoholic beverages, as it comes in a statement to older men, accompanied by a similar statement to older women, where guarding against the misuse of such drinks is explicitly spelled out (Tit 2:3). (Still, a double-meaning may be intended in Tit 2:2, in which older men would then be encouraged to be sober and, figuratively, also sober-minded.) The third instance, in 1 Tim 3:11, may be literal or figurative or both. Because both these instances (Tit 2:2 and 1 Tim 3:11) appear in lists, though, they do not help us elucidate the word’s meaning much beyond what we see in our instance in 1 Tim 3:2.

Thankfully, we see the closely related verb nephein (νήφειν) appearing in the New Testament a handful of times or so. In each instance, an extended meaning of “to be sober” is involved. (One dictionary describes the sense like this: “be free fr[om] every form of mental and spiritual ‘drunkenness’, fr[om] excess, passion, rashness, confusion, etc. be well-balanced, self-controlled” [BDAG].) So, what kind of sober-mindedness do we see prominently in the New Testament? Let’s take a closer look.

Half of the instances – three of them – are in 1 Peter (1:13, 4:7, 5:8). Let’s look at the last of these, where Peter, Jesus’ apostle, goes into some depth regarding what he is talking about (1 Pet 5:8–9):

8 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 9 Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. (ESV)

8 Νήψατε, γρηγορήσατε, ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τινὰ καταπιεῖν· 9 ᾧ ἀντίστητε στερεοὶ τῇ πίστει εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.

There is a threat. There is great danger. The sober-minded people Peter is calling believers to be are fully aware of what the threat is, of what danger lurks. Specifically, the danger is the Devil, who is actively seeking to destroy the People of God. One must be ready for battle – to resist him.

Being sober-minded is a perspicacity of thought, replete with understanding of the times, that enables in us a readiness of action, having fully counted the cost in advance. Being sober-minded enables us to stand firm in our faith. It is not a moment of inspiration, a flash of insight regarding the world we live in and Satan’s designs in it. Rather, it is a persistent quality of mind that is achieved through consistent pursuit of God’s perspective in all matters, which comes about by judging all things by the standard of God’s Word. Sober-mindedness enables one to suffer for the faith.

Already we can say at this point – Paul, under the guidance of and in the power of the Holy Spirit, is requiring that church leaders be sober-minded. Dear brothers, if you are a church leader (or aspire to be), then do this – be fully aware of what the Enemy’s designs are in your city, where God has placed you. Be intentional. Ask yourselves – what are the sins that are common place and taken for granted (or even overlooked) because they seem “natural,” undefeatable, part of the warp and woof of society?

Our next illustrative example comes from Paul’s first letter to the Thessalonians (the epistle, in fact, contains two of the New Testament’s six instances). Speaking of day and night, Paul encourages the believers to live rightly, as children of light (1 Thess 5:4–6):

4 But you are not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all children of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober. (ESV)

4 Ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ· 5 πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας· οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους. 6 Ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποὶ ἀλλὰ γρηγορῶμεν καὶ νήφωμεν.

Paul is countering a specific lie that has been encountered in the church there. Some have become afraid that those believers who have died before Jesus returns in glory will be lost (see 1 Thess 4:13–18). Paul assures them that those who die in the Lord will be brought back to life, when Jesus returns. Then, he goes on to say that Jesus will return when no one expects it. Many will be affirming that there is peace and security, oblivious to the true state of things. This is where Paul encourages his beloved readers to be sober-minded. They are to perceive the true state of things on the earth in a way that those who do not belong to Christ do not perceive them.

From here, Paul encourages the believers to lives of goodness and holiness. Here is where the second instance of the verb nephein occurs. Following immediately on the heels of the previous quote, Paul says (1 Thess 5:7­–8):

7 For those who sleep, sleep at night, and those who get drunk, are drunk at night. 8 But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. (ESV)

7 οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν· 8 ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας·

Being sober-minded enables the believers, Paul shows, to be full of faith, hope and love. In fact, it is part and parcel of using such attributes, like armour, effectively. (If someone is suited up in armour but drunk, that person is useless and the armour has no effectivity.)

For the present purposes, it will be enough for us to briefly go through the remaining three instances in the New Testament. Peter speaks of us “girding up” our mind in the same breath that he calls us to be sober-minded (1 Pet 1:13):

preparing your minds for action, and being sober-minded… (ESV)

ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας, νήφοντες…

A man girding up his loins (literally what is written here – the ESV has, more colloquially, rendered this as “preparing”) is often in preparation for war. Or, at least, it is to prepare for some rigorous, physical task. To gird up the loins of your mind is to have perspicacity and readiness for action in some crucial area. It is the type of preparation that is coupled with being sober-minded.

Brothers, consider how the seven churches of Asia, in Rev 2–3, were commended or found fault with, according to their tolerance of or resistance against the Enemy’s strategy in their locale, including especially false teachers. If you are a leader (or aspire to be), please do not remain ignorant (or indifferent) regarding the Enemy’s primary lines of attack on the churches in your city, nor indeed on the society there as a whole. Rather, being sober-minded, seek the welfare of your city (Jer 29:7).

The next instance that Peter gives is similar (1 Pet 4:7):

therefore be self-controlled and sober-minded for the sake of your prayers. (ESV)

σωφρονήσατε οὖν καὶ νήψατε εἰς προσευχάς

Being sober-minded is coupled here with the verb sophronein (σωφρονεῖν), meaning “self-controlled” or “of sound mind” – an important concept, to which I intend to return in a future blog post, as the related adjective occurs in the lists for eldership qualifications. (Note, for now, that the former demoniac is, later, found fully clothed and “in his right mind” (Mark 5:15), where this verb sophronein appears.) The point is this: being sober-minded and of sound mind are related to one another. Right thinking leads to – or is associated with – a certain perspicacity of mind that allows for effective prayer.

Lastly, Paul, noting that the time is coming when people will not put up with sound teaching, but will pursue myths, says this to his beloved disciple, as to a son (2 Tim 4:5):

As for you, always be sober-minded… (ESV)

Σὺ δὲ νῆφε ἐν πᾶσιν…

Being sober-minded, then, allows one to not be overwhelmed, swept away in the prevailing false teachings of the day. It also enables a leader and teacher, like Timothy, to actively and effectively counteract the deluge of false teaching.

The full phrase Paul writes is this (2 Tim 4:5):

As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry.

Counteracting false teaching, especially in a day of great apostasy, will also involve, inevitably, enduring suffering. But, Paul says, speak up, dear Timothy! Fulfill the ministry given to you by God.

Now, dear leaders (and others, who are listening in or aspiring to be leaders), are you sober-minded? Or are your daily actions, larger ministry activities and overall vision guided along by a certain cloudiness of thought? It is a sobering question, no?

What are the Enemy’s schemes in this generation? How is the lion seeking to devour little ones in the Flock? What are his designs? If you have not thought this question through, you are very likely not sober-minded. If you have thought about it, have you rightly judged the times? Are you aware of the highly problematic nature of the following: murder (abortion, medical assistance in dying, drug supply to the dying), witchcraft (indigenous invocations of evil spirits), sexual perversion (all things LGBTQ), false teaching on human origins (evolution)? If yes, great! If no, you have some work to do – especially if you routinely or even intentionally avoid these topics. (Those who draw back from battle are not truly fit with God’s armour – or, if they are, they may be drunk and/or sleeping.)

If we have correctly assessed the Enemy’s schemes in our generation – and not some earlier one only – then we are ready for action. In Athens, Paul spoke directly to the issue of polytheism (Acts 17). Of course, he did it with grace and hope. Do we? (But, he certainly did not draw back from addressing the key issue in the city.) In Ephesus, Paul spoke so clearly about the issues of his day – whether the worship of Diana, goddess of Ephesus, and production of metallic idols, or the use of witchcraft ­– that people sought to kill him. Almost the entire city was incited against him! (Later, he described, perhaps, this episode as a wrestle with wild animals (1 Cor 15:32).) But he did not let off. Why? Because he loved. He knew God’s love for him, truly. And he loved the people of Ephesus enough to speak the truth to them.

Dear brothers, if you seek to be a good leader in the congregation that God has graciously entrusted to you, then be sober-minded. Know what the key designs of the Enemy in your city are. Then seek the Lord to give you wisdom on how to address them, graciously, yet powerfully, openly. Then, my brothers, speak up! And trust that God is with you.

Penultimately, I will leave you off with this important truth spoken by Peter (2 Peter 2:4–9):

4 For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; 5 if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; 6 if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; 7 and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked 8 (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); 9 then the Lord knows how to rescue the godly from trials…

4 Εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειροῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 5 καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 6 καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας καταστροφῇ κατέκρινεν ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικώς, 7 καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρύσατο· 8 βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐνκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν· 9 οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι…

God knows how to preserve life – especially the lives of preachers of righteous, who do not stay silent in the congregation (as per Psa 40), even in a wicked generation. Please, be bold and very courageous (Joshua 1).

Finally, this topic raises the question: what is the proper place of wine and other alcoholic beverages for the believer, including leaders? We will turn to this question in the next blog post, on the word paroinos (πάροινος – “given to drinking too much wine” or “addicted to wine”) found in both lists of criteria for elders / pastors / overseers. Stay tuned…

(Edited ever so slightly, the day it was published).

Open Letter to Prime Minister Mark Carney

Friday, May 2, 2025

Dear Prime Minister Mark Carney,

I want to congratulate you on becoming the Prime Minister of our cherished nation. Thank you for taking on this great responsibility.

As a Christian, I follow the teaching in the Scriptures that we are to pray “for kings and all who are in high positions” (1 Timothy 2:2). I do this gladly for you. It is no burden.

What does it mean to be a nation? What is Canada to us and to the world? Some unique characteristics of modern nations come immediately to mind. Germany, for example, displays excellence in the mechanical products they produce, whether automobiles, elevators or locks. The excellence is naturally seen in other parts of their productivity. Japan displays, as one example, artistry and beauty in cuisine, on top of great taste. The unique blend of artistry and function are found throughout the culture, including their language’s unique scripts. What about Canada?

The motto of Canada is this: “from sea to sea” – A Mari usque ad Mare. As is known, this comes from Psalm 72, in the Bible. Though adopted relatively late, in 1921, the same line from this psalm furnished us with the original designation of dominion in the “Dominion of Canada,” in 1867. The full phrase in Latin is this: Et dominabitur a mari usque ad mare or “may he have dominion from sea to sea.” As a biblical scholar by profession, please allow me to explain the rich heritage and meaning of this phrase. This will help us, I believe, understand what Canada has stood for, why we have prospered immensely and the honoured role we have had among the nations, until late.

The psalm is a heartfelt appeal to God by a national leader, whose heart is bent on the good of his people. This leader is Solomon, the wisest and, for a period, most just ruler of the people of Israel, who led them into an era of unprecedented prosperity, peace, and blessing from God. The prayer begins like this (the English Standard Version, along with the BHS Hebrew text):

Of Solomon.

1 Give the king your justice, O God, and your righteousness to the royal son!

‎1‏ לִשְׁלֹמֹה אֱלֹהִים מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן וְצִדְקָתְךָ לְבֶן־מֶלֶךְ׃

Solomon recognizes that the one true God is the source of all justice (Hebrew: mishpat – משׁפט) and moral uprightness (tzedakah – צדקה), or righteousness. They are His. Solomon calls out in prayer for God to grant him the ability to obtain these. Solomon’s wisdom became proverbial, literally. How did he get there? Upon his ascending the throne, God appeared to him in a dream at night. He didn’t ask for wealth, honour, vengeance against his enemies, long life or the like, but for unadulterated wisdom, to know how best to govern the precious people and the realm put under his authority. Would you be willing to do the same? 

As a nation, we have historically called upon the one true God – the God of Israel, the Father of the Lord Jesus Christ – for help. This happens still, notably, every time we sing the national anthem: “God keep our land glorious and free.” The appeal is there, too, however tacitly, in the Canadian motto on our coat of arms. In addition, though I’m just 48, I can remember a time when praying the Lord’s prayer (Matt 6:9–13) at public school was acceptable and encouraged.

This reality of calling on God is, I believe, the singular greatest reason that we have flourished as a nation. People the world over greatly desire to live here, amidst our prosperity!

2 May he judge your people with righteousness, and your poor with justice!

‏ ‎2‏ יָדִין עַמְּךָ בְצֶדֶק וַעֲנִיֶּיךָ בְמִשְׁפָּט׃

Solomon is single-minded here, returning at once to the themes of justice and moral rectitude. He asks God to empower him to “execute judgement” (din – דין) according to right and good laws. His concern is expressly for the people and, specifically, the poor (‘aniyim – עניים).

In our nation, we have a widely professed desire for justice. True justice, however, it grieves me to say, is today far from us. This was not always the case. I remember a time when, around the world, Canada was known as a peaceable nation. Now, however, we have obtained notoriety for our hell-bent obsession with taking the lives of our own citizens. We have become world leaders in so-called medical assistance in dying. We provide harmful drugs to those with broken hearts and without homes, to medicate them on their way out of this life. We are renowned worldwide for having no legal restraint on mothers killing their own children in uterus. All of this is state sponsored. It is done under the guise of “mercy,” executed by medical and social work professionals – those ironically commissioned to preserve and enrich life. We have become a sick society. And we are proud, thinking we are bringing light to the world. Remember the Romans? The Mayans? These sick cultures embraced murder as an integral part of their societies – in “games” and human sacrifice, respectively. (It is always cloaked as something else: “entertainment,” “religion,” “mercy.”) The one empire was divided in two. The other disappeared entirely. This is a warning to us.

Canada has also become a wide-open gateway for drugs and human trafficking and a cozy den for criminal organizations. The Port Authority of Vancouver, one of the four largest ports in North America, not only is an unchecked, revolving door for destructive, illegal activity, but also is greatly influenced by the Hell’s Angels. The result? Vancouver’s Downtown Eastside is a veritable corridor for human self-abuse and death. And we have poor relations with our southern neighbours, in large part because of our inability to crack down on drugs trafficked by and through our nation. But, it gets worse, as we ourselves, through government workers, provide our most vulnerable with drugs. This is abuse of the poor, pure and simple!

Canadian government and society now also mistreats those who speak the honest truth,  seeking to live according to good conscience. Individuals of conscience – such as, especially, Jordan Peterson – who have seen our culture’s decline and sought to warn us have had to head for the hills, because their basic human rights have not been protected. Such individuals should be extended a sincere apology, given restitution and offered a warm invitation back.

All broken treaties with First Nations Peoples need to be addressed, meekly, with the intent to do reparations at whatever cost is necessary. Any and all perverse treatment of children by teachers and religious leaders on residential schools need to be pursued to the full extent of the law. (*If, however, perpetrators show genuine remorse and deep-seated change of thought and behaviour, a judge might consider leniency, offering a less severe punishment.*) No religious bodies are except, especially not the Roman Catholic church. Bear in mind that the Scriptures expressly warn against forbidding marriage (1 Timothy 4:3). The Catholic church has, nevertheless, sadly forbidden their priests from marrying, creating a seedbed for homosexuality and the sexual exploitation of children. Every perpetrator must be prosecuted, even years after the events. To the extent that our government has itself enabled known offenders (clergy or others) to have proximity to children or has covered up sexual abuse – as well as other mistreatment of children – to that extent the government must go to make reparations. Reparations are supported in the Bible. David once had to make reparations to the Gibeonites, living among the sons of Israel, because Saul, the nation’s first king, had violated the treaty with these people, murdering some of them (2 Samuel 21:1–14). (A famine had broken out in Israel because of bloodguilt, leading David to awareness of the offense.) The reparations, though, need to be in alignment with God’s just laws, not come as ad hoc reprisals.

The moral state of a nation can be assessed by its treatment of its weakest ones. We help murder: unborn babies, the broken-hearted poor, those with disabilities, the elderly. Will you join Solomon in his cry to the God who made the heavens and the earth for true wisdom to know how to judge the people well, especially the poor. Please lead us well! We’re counting on you.

3 Let the mountains bear prosperity for the people, and the hills, in righteousness!

‎3‏ יִשְׂאוּ הָרִים שָׁלוֹם לָעָם וּגְבָעוֹת בִּצְדָקָה׃

Solomon here speaks of the “high places” (bamot – במות), mountains, and hills. The word “high place” occurs frequently, elsewhere, with reference to so-called sacred sites atop high locations, which neighbouring nations of ancient Israel installed in order to connect with their gods, the evil spirits that inspired their cultures. They believed that the so-called sacred rites performed at these locations would bring human and agricultural fertility and flourishing. (“High places” came to refer to any sacred location where veneration of foreign gods took place.) The sites harboured “pillars” (matzevot –מצבות) and “sacred posts” (asherim – אשׁרים), made to honour various gods, evil spirits (see, e.g., 1 Kings 14:23). But, with a nod to these high locations, Solomon here rightly recognizes that the one true God alone brings “prosperity” (shalom – שׁלום). Later though, sadly, history tells us that Solomon, who had many wives and intermarried with these nations, fell to the temptation of placating these gods, seeking smooth relations. The result was the end of the nation, which was split in two.

Something similar is happening in Canada, I am afraid. I need to speak at greater length here. Where the one true God used to be publicly honored, now evil spirits are openly venerated and the God who gave us all this prosperity is shunned. The honoring of evil spirits found in the ancestral religious practices of First Nations Peoples has reached an alarming level of intensity. And it has a direct effect on culture. The result? The end of Canada as we know it, I believe, may be at our doorstep! First Nations peoples are to be honoured, their pagan spiritual practices however are not. (And, perhaps surprisingly, First Nations Peoples have themselves been choosing the One True God, as is known in arctic Canada, for example.)

Allow me to connect the dots in our recent history. In 1987, a First Nations contingent from Alert Bay set up the Wakas totem pole at a central location in Stanley Park near the heart of downtown Vancouver. This location is just like a “high place” in the ancient land of Canaan. The totem poles are very much akin to the ancient “sacred posts.” In the celebratory ceremony evil spirits were invoked (*and/or prior to its installation*), closely linking the city to the underside of the spiritual realm. Since then, one particular spirit has steadily been gaining influence over Canada. Here’s how.

In a burst of supernatural power, a rookie in 1993 took over the seat of the then Prime Minister – all in the same voting district that the said ceremony took place. Hedy Fry, previously not a politician, was brought into politics under the promise from Jean Chrétien that homosexuality would be honored in the new Canadian Human Rights Act. Fry has gone on to be the current MP with the longest string of consecutive seats in Parliament. Likewise, the Liberal Party has continued in the same trajectory and homosexuality, also other sexual deviations from the order in God’s creation, have increasingly taking a hold of our culture. There is a spiritual power behind the development. It is not natural.

Our last Prime Minister was the first to raise the rainbow flag in Parliament and on Parliament Hill. Since then we have seen a steady stream of promotion of all things LGBTQ throughout the nation, at various levels of government and society. It has become a veritable deluge. But homosexuality is a crime against nature, as our laws used to rightly affirm. So, too, is transgenderism. (We must add here, too, how permitting no-fault divorce preceded these other sexual injustices.) Uganda is now better than us in regard to this matter.

I have no animosity toward any particular MP or former Prime Minister. On the contrary, I wish them well. I have been shown great mercy in my life, so I freely extend it to others. (*Still, leaders who have led the way in destroying our nation’s moral fiber should face judgement. Yet, again, those who show genuine remorse and demonstrate substantial change of mind and behaviour might be candidates for a merciful judge to consider offering less severe punishment.*)

But the twisted values that have been unashamedly promoted in Canada need to go by the wayside, quickly. The Scriptures make it clear that no person is an enemy, but only evil spirits are (Ephesians 6:12): “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” The solution is spiritual, as well as legal. If we want to survive as a nation, we need to honour the one true God who has made us prosperous and spurn all evil spirits. And we need to return our laws and legal system to be in alignment with the Law revealed to Moses at Sinai – and expertly expounded in the Galilee by God’s Son, Jesus.

Please note that same-sex sexuality, through male prostitution, was liberally associated with Israel and its neighbours’ ancient “high places.” (I’m currently writing a book called Jesus and Sodom, though on pause now, for personal reasons. I discuss the connection with the “high places” there.)

The evil spirit afflicting our nation is Jezebel or, in other words, the spirit of feminism (see Revelation 2:20 – see also 1 Kings). This spirit undermines family, sexual chastity, interest in children, population growth, proper governance and the basic order of the world the one true God had created. It brings with it: control, coercion, malice, secrecy, manipulation, lying, misappropriation of property, oppression of the poor, lack of perspicacity, opposition to truth, profligacy, homosexuality, gender confusion (also gender swapping), death and murder.

I urge you, Mr. Prime Minister, to redirect the ocean liner that is our nation, before the hull is torn and the whole thing sinks. There is a colossal iceberg just below the surface of the water and we’re headed straight for it. And it is only hundreds of meters away. But God is very merciful. If we humble ourselves, admit our guilt, with heartfelt remorse, He will certainly have mercy. It is in His nature to do this. It is not yet too late.

Please lead us in publicly acknowledging that the recent, widespread burning of churches on Canadian soil, beginning in 2021, was a great offense to the Creator. Let us ask him to have mercy on us, in public national prayer. And the perpetrators should be pursued, as in any other matter of arson, only more, given the nature of the offense.

In 2023 we had record-breaking wildfires across Canada. It was a fiery wake-up call. The fires came because of our progressive rejection of the one true God – especially, I believe, our recent, dark fascination with same-sex sexuality and transgenderism, which we vigorously champion. The fire symbolically showed how we have become a stench, literally, to nations throughout the globe, as the choking smoke wafted through Europe. It also vividly demonstrates the fierce kind of judgement from God that our stance is precipitating.

You are just starting your term as our national leader. What will your legacy be? The one who saved us from great peril, steering us back to the God who has loved us and blessed us? Or the last Prime Minister of Canada, who allied himself with the evil spirits of murder and sexual perversion to the point where we shriveled and died?

Finally, I will say that if you choose the right path – and I hope you will – it will be difficult. You’ll need more people you can trust to come into your life. I am willing to be one of them, if you would like. What I bring to the table is that I will be honest. In this letter I am endeavouring to give you the pure, unadulterated truth, set forth plainly. I can provide you with insights from the Scriptures, which shed true light (as Psalm 119:130 says). And I can own up to the mistakes I make.

Please beware of false churches. Any so-called Christian leader who denies the authority of the Scriptures or demotes Jesus Christ (denying his divinity) or in syncretism embraces pagan spirituality or false religions or openly promotes sin is not to be trusted. Stay clear.

I will jump forward to the verse in the psalm from which we derive our nation’s motto. (But do read this short psalm in its entirety. It is amazing!)

8   May he have dominion from sea to sea, and from the River to the ends of the earth!

‎8‏ וְיֵרְדְּ מִיָּם עַד־יָם וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ׃

Solomon asks God for the ability to carry out his commission of governing – “to have dominion” (radah – רדה) or rule – the realm that has been entrusted to him. Importantly for us, he seeks to rule securely “from sea to sea” (miyam ‘ad yam – מים עד ים), referring to two seas at the boundaries of the land of Israel.

The psalm speaks prophetically, too, of the rulership of Jesus, the royal heir of Solomon and David, Solomon’s father. Here’s how. This Jesus is also the “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6), “the image of the invisible God” (Colossians 1:15). Everything has been made through Him (John 1:2). He and His Father are one (John 10:30). One day soon, Jesus will return to the earth that was made through Him. When He came the first time, it was as a gentle lamb (Isaiah 53:7). When He returns it will be as a roaring lion (Revelation 5:5). All peoples everywhere will bow down before Him and every tongue will admit that He is the Lord of all (Philippians 2:10–11). He will then rule unto the very ends of the earth.

We, as a nation, can either endure perpetually, until He arrives on the scene, or we can cease to exist as a nation. This is the prophetic commission that God has given me to tell you today. If we continue on the path we are on, we will either be overtaken by a foreign force or we will be torn apart from forces within. I do not know which it is. He has not shown me. But it will happen in a short timeframe. If, however, we turn back to the one true God, who has been SO good to us, we will be permitted to continue as a nation and, if we persist in a faithful relationship with Him, we will be permitted to continue as a noble nation until Christ returns. The choice is ours. And yours.

This truth of Jesus Christ’s coming worldwide reign of peace is encapsulated in the very line of the psalm that we derive our national motto from. This is the legacy of Canada – whether it was fully understood at the time the motto was chosen or not. At any rate, it is my honour and delight to explain it to you today. The very verse that has given us our motto is an invocation of none other than the God who has created all things to infuse the nation’s leader with success in governing. This is my prayer for you. May you truly now, with all your strength, choose wisely.

Lastly, I want to speak hope to you. By God’s strength, you can do this. The Heavenly Father’s unfathomable mercy and His graciousness, inimitable in its power, will bring you through. Jesus the Messiah, walking on the water in the Galilee, says to his disciples, “Take heart; it is I. Do not be afraid” (Matthew 14:27). Jesus says this to you now. God says to Joshua, poised to take up the mantel of national leadership, on the threshold of a new destiny, “Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go” (Joshua 1:9). Dear Prime Minister Mark Carney, God is saying this to you. How will you respond?

Canada has great hope! The emblem of our nation is the maple leaf. The Bible has much to say about trees – the Tree of Life was in the epicenter at the beginning, the Messiah was executed on a cruel, dead tree and the Tree of Life will be front and center again in the renewal in the age to come. In John’s revelation of that age, he saw the Tree of Life (Revelation 22:1–2) in the midst of God’s city, whose leaves were for the healing of the nations. Naturally, a passion for the Tree of Life is not the prerogative of any one nation. Still, I believe that, in God’s prophetic designs for us, Canada has a purpose for role modeling the human flourishing that comes from building families and communities that live in close friendship with God, following His good ways, full of gratitude, and then teach the nations around the globe how to do the same. We are meant to bring healing to the nations. The healing must begin, however, at home, especially by completing the complex task of restitution to the indigenous peoples of our land. Geographically, we are well poised for a task of bringing healing to the nations, with easy access to travel, across two oceans, on either side and an enormous body of land full of natural resources. But, we have sinned greatly, so we should take up this prophetic call to our destiny with all humility, with no presumption. We should be both honest and transparent about the ways we, as a nation, have been (very) wayward, while still exulting in the greatness of God, who in his rich philanthropy to us did not wipe us out – confident in his mercy, wide as an ocean, which he has shown to us!

A pole of dead wood, fashioned in the image of a human or creature is no replacement for the Tree of Life (see Romans 1:23). Canada stands at a crossroads: the maple leaf or the totem pole. The one true God – and, with Him, healing and life – or evil spirits, along with death and dying. God’s dominion from sea to sea or, sadly, no more a nation.

In Psalm 1 we see that those who meditate on the Holy Scriptures, which expound God’s ways, will have fruit appear in its proper season and their leaves will never wither. This is a promise for us to embrace, nationally.

Let me give two brief examples that illustrate how God loves to lavish his mercy on those who truly turn back to him. When God, the ultimate law giver, gave his laws to the people of Israel – in fact, he did this twice! – he demonstrated great longsuffering, great mercy. The first time, as he was alone with Moses atop Mt. Sinai, the people, waiting down below, spurned their God, who had just delivered them from slavery in Egypt. They fashioned for themselves a false god, a golden image of a calf, saying this metallic thing had delivered them. God was furious enough to destroy them. (It is like committing adultery on your honeymoon.) But, because Moses cried out for mercy, God relented. And God is so merciful. Then came the second chance. Moses went up the mountain… again. He received the Ten Commandments again (he had broken the first set of tablets in a fit of anger). He recognized that he had God’s favour. But he knew he had feet of clay. He was only a man – just like you and I. (The Bible testifies that he was, in fact, a very humble man.) So, he asked, not for power or privilege, but to know God’s ways, so that he could continue to enjoy God’s favour (Exodus 33:13). This also had the result that he would be able to govern well.

God granted Moses his request. Here, at the second giving of the law, we hear from God’s own lips a profound self-revelation. God is: “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Exodus 34:6–7). God loves to relent. It is his favourite thing to do. He only needs to see that there is a humble human heart before Him, one that recognizes it has done what is wrong. That is all. (I have experienced this mercy of His, personally, time and again.) “Thousands” – meaning a thousand generations, it seems – is a very long time. It is as to say, “through all generations,” as in Psalm 72. God is faithful to those who fear him! Just try Him.

Or consider notorious king Manasseh. This man was a morally bankrupt leader – he had lead his people into national disaster, putting in them a passion for the “high places” and all the sexual profligacy that came with them. He was led away, with a hook in his nose, bound in chains, carried off to captivity in Babylon (see 2 Chronicles 33:11). The Bible says that the king led the people to actually be worse than all the pagan nations that had preceded them in the land promised to Abraham. It’s pretty bad. Nevertheless, when he, broken, humbled himself and repented to God for his wickedness, God heard his prayer and not only brought him back to his ancestral land as a free man but – get this – even restored his kingship to him. This is the God that we call upon in our anthem and motto, who we can call upon now. This is the God who revealed his mercy at Sinai. This – this is the God that you can call on with all confidence. He will not let you down. He will greatly help you do what you know now that you need to do.

Respectfully, with gratitude, 

Jordash Kiffiak

Note: this post was edited, slightly, on Tuesday, May 5, 2025. The three additions are marked, above, with an asterisk (*) at the beginning and end of each.

Evolution: myth or truth? A study of human origins, life, death & sin in the Bible

Does the Bible teach the evolution of the species? Or, to be more precise, is the theory of the evolution of the species consistent with what the Scriptures teach about God’s creation of living creatures? The theory of evolution posits that one species develops, naturally, from another, through a process of chance mutation. The hypothesis pictures large scale transformations, such as land animals mutating into flying creatures. What does the Bible say?

Though the question can be approached through various angles, I want to focus on the development of humanity, on the basis of the evolutionary theory. The theory would have us believe that humans came into existence, ultimately, through chance mutations of “primates.” Generally, humans are taken to be members of this larger category of “primates,” which include apes, chimpanzees, gorillas and so forth. Specifically, humans have allegedly developed out of, originally, an apelike species, related to gorillas and chimpanzees (see “human evolution” in the Encyclopedia Britannica). How does that picture hold up in light of the Scriptures?

Before diving into the study, allow me to make two clarifications. First, I am not here addressing the notion of micro-evolution – namely, the development over time, within species, of different breeds. (This is variation within a kind, not the development of new kinds out of existing ones.) An example would be birds of the same species that have longer or shorter beaks. Micro-evolution is observable. It happens. (Incidentally, I am also not referring here to presumed cosmic, stellar or chemical evolution. I will also not even address the theory of life coming, spontaneously and unaided, from non-life.) Second, the theory of the evolution of the species, as it is commonly presented, takes random chance to be the means by which new species originate. In religious adaptation of this theory, however, some see a kind of process guided, ultimately, by God’s sovereignty. Regardless, the same basic chronological and schematic process is involved. There is no foundational difference, in relation to how much these theories diverge from the account given in the Bible.

Let’s begin with an examination of categories. The Bible is full of categorical distinctions, such as: life versus death; holy versus common; heaven, earth and sea; male and female. These categories are meaningful. They provide us with correct understanding of God and the created order and inform us about proper action and speech. Do the categories for living creatures given by the Scriptures provide an understanding of humans as distinct from land-based animals?

First, we should note that the designation “living creature” (Hebrew: nefesh chayah ­– נפשׁ חיה) is given to fish, land animals of various kinds (cattle, creeping creatures and wild beasts) and humans (Gen 1:20-21, 24; 2:7, 19). A bird, too, is a “living creature” (Hebrew: nefesh chayah – נפשׁ חיה – see Gen 9:10, but also 2:19; 9:12, 15). Another translation of this Hebrew phrase might be “living beings.”

The word for “flesh” (basar ­– בשׂר), too, can apply to all living creatures, whether land-based or air-based. This includes humanity (Gen 6:17). In addition, “flesh” can be used to refer to humanity, specifically (Gen 6:12–13).

Aquatic life and flying creatures, on the one hand, have their own designations. This is clear in Genesis 1, where God speaks of “fish of the sea” (dagat hayam – דגת הים) and “birds of the sky” (‘of hashamayim – עוף השׁמים – Gen 1:26). The point of these unique designations is reinforced in the account of the flood (Gen 7:14, 9:2). (All such living creatures are created on day five, to fill the sea and sky, each created on day two.) I will not let these creatures detain us here. (Technically, these Hebrew designations correspond less to taxonomical distinctions, observing specific family-like resemblances between species, but more represent categories based on ability. For example, “birds of the sky” (‘of hashamayim – עוף השׁמים) means “what flies in the sky, in the air,” as one dictionary, The Hebrew and Aramaic Lexicon of the Old Testament, puts it.)

Land-based living creatures, on the other hand, created on day six, have a number of unique designations, which refer to subcategories. There are cattle/livestock (behemah – בהמה), creeping creatures (remes – רמשׂ) and wild beasts (hayat haaretz – חית הארץ – also called hayat hasade – חית השׂדה). Cattle will include sheep, goats, cows and more. Wild beasts include, for example, carnivorous animals (see, for example, 1 Sam 17:46). Then, there is also “adam” (adam – אדם) or humanity. In Hebrew, the word for humanity and the name Adam are the same.

So, to be clear, Adam is not a type of cattle nor a creeping creature nor a wild beast. Adam/humanity is given their own distinct category. They belong to the larger group of “flesh” or “living creature,” but not to any of the subcategories for land-based creatures.

The theory of evolution postulates that humanity is a subclass of the category of “primates,” as we have noted. This is patently false. Humanity is in a category all of their own, unrelated to these wild beasts. In our own category, rather, as humanity we are uniquely made in God’s image. No other living creature on earth, in the sky or in the ocean has this unique characteristic and enjoys this privilege. We could stop the study here. But for the sake of being more comprehensive, I will continue.

Let’s talk about the monkeys, apes and so forth, specifically. When God creates humans, both male and female, he gives them authority over all the birds, fish and land-based animals. Humans are more important than all these other living creatures and we are given the privilege of exercising authority over them – caring for them and directing them. We are to “rule” (mashal – משׁל) over the birds, fish, cattle, creeping creatures and wild beasts, as God’s viceroys, made in his own image.

To start this process, God commissions Adam to give names to the animals. The book of Genesis is very clear on this point. God brings all of the birds and land-based animals to Adam to see what he would name them. Adam participates in God’s creational process, because naming the animals is akin to what God did earlier, in naming what he made, such as the heavens, the seas and the earth. Because all the land-based animals are brought to Adam, this includes all varieties of living creatures that today are classified as monkeys (typically have tails) and apes (do not have tails). Adam did not descend from an apelike “primate,” the Scriptures teach us, rather he named the apes, exercising the authority that God unambiguously gave him (and, later, also Eve). (Incidentally, Adam was the first human zoologist, following God’s example.)

When God, with a broken heart, destroyed all plants, animals, and humans with a global flood, he chose in his mercy to preserve one family (eight people, four couples) and a pair of every type of bird and land-based animal. He did this by commissioning Noah to gather a male and female of each kind of living creature, to preserve in the ark along with his family. Noah, then, not only becomes the second zoologist, but also fulfills God’s mandate to humans, given at creation, to govern over all of the animals. All forms of monkeys and apes were under Noah’s jurisdiction and care.

This authority given to humans over birds, fish and land creatures is seen elsewhere, for example, in Psalm 8. The psalmist rejoices and marvels that God has made humans just a little lower than the angels and given us authority to rule (himshil – המשׁיל – related to the verb mashal – משׁל – found in Gen 1) over all types of living creatures in water, in air and on land. Jesus cites this psalm, as does Paul and the author of the letter to the Hebrews (Matt 21:16; 1 Cor 15:27; Eph 1:22; Heb 2:6-8). What are we to make of this? Undoubtedly, Jesus and authors of the New Testament accepted the idea in Scripture that God has placed all air-, water- and land-based living creatures under the feet of humans. This includes monkeys and apes.

Monkeys are mentioned in the Bible by name. Boats coming to King Solomon from Tarshish bring exotic treasures and animals to the kingdom of Israel, including “monkeys” (Hebrew: qofim – קפים) and parrots (1 Kings 10:22 and 2 Chronicles 9:21). (Note some translations take the term to mean “apes.” But this point is not of consequence for us here.) This one, precise instance of monkeys in the Bible confirms what we’ve already seen: wild beasts, including monkeys (also apes), are categorically distinct from us as humans and we have been given authority by God over these and other animals.

Wild beasts are mentioned numerous times in the New Testament. At one point, Peter has a vision of a sheet coming down from heaven filled with all varieties of “birds of the sky” (peteina tou ouranou – πετεινὰ τοῦ οὐρανοῦ), “reptiles” (erpeta – ἑρπετά), “four-footed animals” (tetrapoda – τετράποδα) and “wild beasts” (theria – θηρία) — this is creational language, using Greek terminology (Acts 10:11, also 11:6). Peter has an experience, as it were, as a comprehensive zoologist, like Adam and like Noah. He sees it all. The interpretation of the vision pertains to God’s openness, now in the New Covenant in Jesus’ blood, for all Gentiles to have the privilege of entering into relationship with God and his people, should they choose. What is important for our purposes is that Peter sees all the “wild beasts” (theria – θηρία). He sees all the monkeys, all the apes.

In his exquisite discussion of the power of the tongue, for both good and evil, James, brother of Jesus, describes how, in the Roman imperial era, all manner of “wild beasts” (theria – θηρία), “birds” (peteina – πετεινά), “reptiles” (erpeta – ἑρπετά) and “sea creatures” (enalia – ἐνάλια) were either being tamed or had already been tamed by humanity (James 3:7). James uses the language of creation here. And he refers, distinctly, to humankind (literally, “the human kind” – e phusis e anthropine – ἡ φύσις ἡ ἀνθρωπίνη). His word choice makes it clear that humans are a distinct category from wild beasts. In short, he embraces the picture, replete with its basic taxonomical structure for living creatures, presented in the opening pages of Genesis. Under the Romans, James, observes, humans are actually exercising God’s mandate to rule the over other living creatures. Still, he laments, unfortunately we humans are unable to bridle our own tongues. We find ourselves saying things that are diametrically opposed to God’s character, design and purposes.

Something similar occurs in the opening section of Paul’s letter to the Christians in Rome. He observes how, in the futility of their thinking, Gentiles have exchanged the glory of the imperishable God for perishable images, whether of humans, birds, four-footed animals or reptiles. (Fish are missing here, but that need not concern us now.) The point is this: Paul affirms the categorical distinction of humans from other types of land-based living creatures, to which monkeys and apes of all sizes and shapes invariably belong. He does this, while decrying the perversion of Gentile worship, in which people turn to venerate images of created living creatures.

Both Peter and Jude, another brother of Jesus, liken false teachers (and possibly their followers) to irrational animals (literally, living creatures without reason – zoa aloga – ζῷα ἄλογα, 2 Pet 2:12, Jude 10). They pursue their instincts or base desires, without any clarity of mind regarding ethical living or even the eventual outcome of their actions. Both writers state that such individuals, if they do not repent, will surely perish in the very passions that they are pursuing. By likening certain humans to irrational animals, their analogy is the exception that proves the rule. It is an analogy. Humans are, in fact, totally distinct from irrational animals. Apes and monkeys are irrational animals. As those made in God’s image, we should act in alignment with our identity. We should know better than they.

I would like to briefly bring into the discussion two more shards of light, coming out of the Scriptures from other trajectories. The first is the lineage of the Messiah. Luke makes it abundantly clear that Jesus, according to his human lineage, is descended from not only Jacob, Isaac and Abraham (going backwards in time), but also Noah, Enoch, Seth and, ultimately, Adam (Luke 3:23-38). Adam, in turn, comes directly from God (Luke 3:38). This is the same perspective as that shared at the opening of the first book of Chronicles: Adam, the first human, is followed by son, grandson, great grandson, and so forth, including Enoch and Noah, until we arrive at Abraham and his descendants (1 Chronicles 1:1-4, 24-28). In short, Adam did not come from an ape (or an alleged ancient antecedent), but from God, directly.

I believe the New Testament authors would have been totally appalled at the notion that humans ostensibly descended from wild beasts, if they were to have heard it. For what it’s worth, we know of no ancient Jew that believed that humans were descendants of irrational animals. To ancient Jews, I believe, this idea would sound ridiculous.

Finally, we should observe, with eyes fully open, that the theory of evolution postulates that the various species of fish, birds and land-based animals came into existence through a process of death and dying. For it takes thousands – no millions – of animal deaths under this hypothesis to bring about one new species. This theory then has death as a prime agent of “creation.”

But what do the Scriptures say? When you eat of this fruit, you will surely die (Gen 2:17). Death came to humanity through the transgression of the first human, Adam: “sin came into the world through one man, and death through sin” (Rom 5:12, ESV). But life comes to all humans through the obedience of the second Adam, Jesus (Rom 5:15–21). God is not the God of the dead, but of the living (Matt 22:32). Everything that God created was good, in fact, it was very good (Gen 1:31). So, there was no death or dying. No sickness, no disability, no decay. And, when all things are made new, there will again be no death or dying (Rom 21:4). Death itself will be done away forever (Rev 20:14). Death is the result of working in sin: the wages of sin are death (Rom 6:23). But the gift of God is life, everlasting (Rom 6:23). The sting of death is sin (1 Cor 15:56). But the power of Jesus Christ is in his return to life, his resurrection (Phil 3:10). Jesus says unequivocally: I am the way the truth and the life (John 14:6).

In Him, we live and move and have our being (Acts 17:28). Death is the enemy (1 Cor 15:26). In the beginning was the Word, and the Word was light and in the light was life (John 1:1–4). There was no death in the beginning. Death comes with the darkness, and it seeks to overcome the life. But it has not overcome Him (John 1:5).

All of God’s blessings in the beginning are to be fruitful and to multiply, not to die or diminish (Gen 1:22, 28). Death is a curse (Gen 3:19). Death is the opposite of God’s design for human flourishing.

We’ve surveyed the breadth of Scripture on the concept of humans, uniquely made in God’s image, given the mandate to rule creation, including the land-based living creatures, with God’s blessing to be fruitful and multiply. We’ve seen that death is a curse and life is God’s blessing, his gift. So, as we return to the idea that God originally created human life by using death, with humans born not of noble descent but, ultimately, from the alleged common ancestors of wild monkeys and apes – with humans, essentially, made in their image and after their likeness – our ears should be coming attuned to the notion that something diabolical is afoot. It is as though the Adversary has asked us, “Did God really say that death is a curse? It is not a curse, but a blessing. Actually, death is, in fact, the very blessed means by which God produced all creatures, including humans – not by breathing breathe into the lifeless form of the first man, fashioned out of clay.”

Let us, finally, say it like it actually is. The suggestion that various species arrived in creation through a process involving death as a key agent is nothing more than a malicious lie that has spread itself around the world just as thick darkness covers the people (Isaiah 60:2). But, God says: arise shine for your light has come and the glory of God has risen upon you (Isaiah 60:1). By holding fast to the Word of Life, we may live pure lives and be as the shining, heavenly bodies, in a crooked and twisted generation (Phil 2:15–16).

“Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!” The prophet Isaiah says this (5:20, ESV), as he cries out against the wealthy oppressors of his day. A judgement awaits them, he proclaims, because they “[s]purned the word of the Holy One of Israel” (5:24, JPS). Isaiah knew the pain of having unchaste lips. He needed his own lips cleansed by God, with a coal from the alter, before he could take up his commission from God as a prophet (Isa 6).

James, Jesus’ brother and servant, says something similar, like this, “For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, but no one can tame the tongue – a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so” (James 3:7–10). It is a shame, and a curse, to proclaim to others that they have descended from animals, from a presumed ancestor of the apes. This is calling a curse a blessing and a blessing a curse.  Woe to teachers in the church of God, the pillar of the truth, who pronounce such a curse on others!

In his final letter, Paul, suffering as a common criminal on behalf of Christ’s bride, though having done nothing wrong, observes that false teachers are rising within the Christian congregations. Making this solemn charge to Timothy, his protégé, he calls out those who promote myths among God’s people (2 Tim 4:1–5):

1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. 3 For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, 4 and will turn away from listening to the truth and wander off into myths. 5 As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. (ESV)

1 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ, 2 κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. 3 ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν· 4 καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. (THGNT)

Jesus will judge the living and the dead – those who have died because of Adam’s original sin. Timothy must be ready, always, to teach and even rebuke, with total patience. Why? Because Christians will no longer put up with “sound teaching” (e ugiainousa didaskalia – ἡ ὑγιαίνουσα διδασκαλία) or “the truth” (e aletheia ­– ἡ ἀλήθεια). Rather, they will turn from listening to the truth and stray after “myths” (muthoi – μῦθοι). They will even willingly submit themselves to teachers who provide them what their ears are itching to hear.

(Timothy’s charge from Paul to teach the truth means he will endure suffering, even among God’s people.)

The theory of the evolution of the species is a replacement grand-story for the Bible’s true account of the origin of life and death. It seeks to answer some of the greatest questions: Who are we? Where did we come from? Why is their pain and suffering? How did things go so horribly wrong on earth? The theory of the evolution of the species is, in plain words, a myth. Paul uses the word “myth” (Greek: muthos – μῦθος) to mean a story that cannot be believed as historical fact. Something that didn’t happen. (This is the same way that Peter uses the word, when he speaks of false teachers, also. See this earlier blog post.)

Someone who peddles a myth of this magnitude is, in fact, a false teacher. How can it be otherwise? They are replacing the truth (God created Adam from the dust – Gen 2:7; 3:19, 23) with a myth (God, ostensibly, created “Adam” – if he even existed – or humans from an animal similar to gorillas and chimpanzees). They are calling something evil (the curse of death, resulting from sin) as though good (a key agent in God’s alleged process of creating all the species). They are subverting the simple truth of the Gospel: sin, disobedience to God’s original command to not eat from the fruit of the tree of the knowledge of good and evil, produced a curse leading to death, while Jesus’ perfect obedience to his Father’s good commands leads to his resurrection from the dead – and eternal life for all who will believe in his name, accepting the atoning sacrifice of his death on a cruel, dead tree.

What should we say, beloved followers of Jesus? Is this not high treason? It brings me no pleasure to observe that people I once respected highly have turned from the truth and have, themselves, become false teachers. They are peddling the evolution of the species among God’s people, unashamedly.

Dr. N. T. Wright, why are you twisting the Gospel that you have embraced and promoted? For years now, you have promoted the evolution of the species (for example, see here). You’ve even tried to incorporate it into your understanding of the Kingdom of God. Repent. My heart is broken for you. You were once a bright, shining star in a twisted and crooked generation. From my vantage point, it seemed as though you single-handedly waged a great war against the Jesus Seminar in the 1990s – advocating for the Gospels’ accounts presenting (largely) historically reliable knowledge about Jesus. And you won! (Your work then profoundly influenced my own faith, as I recommitted my life to Jesus’ Lordship in the early 2000s. I have fond memories, for example, of reading your The Resurrection of the Son of God on a train travelling in Switzerland then.) But what have you done now? What benefit do you derive from joining forces with the lies of the Enemy? How you have fallen! Repent, therefore, so that times of refreshing may come.

Dr. William Lane Craig, you were once a diligent student of the Scriptures, it seems to me. You were a distant role model to me, personally – someone to aspire to be like – so knowledgeable, well-reasoned, articulate… and faithful to Scripture! (I can remember engaging your work, while doing PhD work in Jerusalem, if I’m not mistaken, and being impressed by your candour and commitment to Christ, while my own intellectual faithfulness to the Scriptures was waning.) A beacon of light to those with unsettling questions about the faith, you were a great defender. You seemed fearless to face criticism, while confidently presenting the truth of the Bible to those who do not submit to Christ. Now, you have chosen a different path. You’ve written a book undermining the Bible on this important topic: In Quest of the Historical Adam: A Biblical and Scientific Exploration (2021). What good is the money you have made from it? Why have you come to promote poison among God’s people? I’m crushed in my gut when I think of the heights you’ve fallen from. Do you think I take any pleasure in writing this to you? Turn back to the Father, who has graciously gifted you so greatly ­– more than most. May you repent and experience his gift of mercy.

Tom and William – you have gained favour before God and humans, by confidently defending the Messiah’s resurrection, wide and far, powerfully. Together you were, perhaps, the greatest proponents of the resurrection in a generation. Now you both promote death as a part of God’s original design. The irony is profound, in a tragic way. Please, reconsider what you are doing. Remember the great influence God has given to you – for good – and the many young hearts and minds you have helped guide towards the truth. Please, I urge you, do not now use your power and influence to lead such young people away from fidelity to their God.

It is never too late. As long as one breathes – there is hope. Return to the Messiah who could restore Peter in quick order. God will always be merciful – much more merciful than humans, who find it difficult to forgive. Consider the thief on the cross. Did he not receive the sweet fellowship of the Messiah, even while all those around, deriding and disparaging the Son of God, the Son of Man, were barred from this sweet fellowship because of their unbelief and enmity? Return to the God of your youth. No matter the hour, he WILL take you back.

Please, don’t wait another day. Eternity is at stake. There’ll be no second chance, once you die and face the judgement seat of Christ. The Father’s gracious eyes are looking down the long road, longingly, and his arms are opened wide to the prodigal son who humbly returns, confident in His Father’s goodness! How he longs to embrace you.

I am writing of these two individuals by name, not only to call them to repentance and receipt of God’s inimitable mercy, but also – and primarily – as a warning to the Church of God. Beware. Avoid the people themselves who promote these false doctrines. Paul says to Timothy (2 Tim 2:16–18):

16 But avoid irreverent babble, for it will lead people into more and more ungodliness, 17 and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, 18 who have swerved from the truth, saying that the resurrection has already happened. They are upsetting the faith of some.

16 Τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 17 καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστιν Ὑμέναιος καὶ Φιλητός, 18 οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τὴν τινῶν πίστιν. (THGNT)

We should do due diligence to avoid “irreverent babble” (ai bebeloi kenophoniai – αἱ βέβηλοι κενοφωνιαι). It spreads like gangrene. And it ensnares not only the false teachers, but also those who listen to them. Rather, let us hold fast to the word of truth, correctly dividing it and – if we are teachers – proclaiming it boldly, fearlessly, as we safeguard the People of God from deception. Let us trust that the “Holy Scriptures” (ta iera grammata – τὰ ἱερὰ γράμματα) are sufficient to make us wise about all manner of things pertaining to salvation through faith in the Messiah Jesus (2 Tim 3:15). This salvation certainly involves understanding the true origin of humanity, as well as the origin of sin and, consequently, death.

I will leave off with a scripture-in-song piece, citing 2 Timothy 4:1–2. Though I’ve cited it above, here it is again:

1 I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. (ESV)

1 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ, 2 κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. (THGNT)

(This blog post was edited, on April 28th and (early) 29th, 2025, to tweak the title, remove reference to a song, make minor changes, like adding italics, correcting spelling or making a factual correction, and, more importantly, to adjust the tone and some aspects of the appeal to the two named individuals, in an effort to be more merciful.)

Condolences

I feel remorse and sadness, as I think of the ups and downs of renewed but then dashed dreams, the pain and the confusion I has caused to family and friends of my deceased friend, by my not standing firm in prayer. I was given a very special task – I failed you, greatly. I turned an already difficult time into a greater sorrow.

This man was a special husband, son, brother, uncle, friend. He will be dearly missed. My warmest condolences to you all.

Correction to Apology

I would like to correct what I said two days ago and offer a more honest confession.

On Monday I posted a blog post, claiming that God had told me that my friend would return from the dead that day. He did not come back to life. Then on Tuesday I published a blog post saying that I was clearly wrong. However, I made it seem as though God had not spoken to me. What I did was misleading, deceptive.

The truth is I did hear from the Lord regarding my friend coming back to life. I have never heard his voice more clearly than that in my life! God’s voice is exquisite, sweeter than any human’s voice. I would be lying to you, if I said I’m not sure the Lord spoke to me.

The Lord had told me that he was answering my prayer. But I failed to stand firm, trusting what God had said to me, to the end. Also, I stated as a prophecy something that God was telling me he was giving to me as an answer to prayer. There is a big difference. I very much regret these mistakes.

I regret the confusion I have brought to people, including my friend’s family and friends, through my inaccurate and misleading messages. The negative impact my actions have had on others brings me sadness.

Some may not appreciate me saying that I did not have enough faith. This may sound like a cop out. I can understand that perspective. But it’s not correct.

I long to be honest before the Lord, my Father, above all. I don’t want to lie about him, after all he has done throughout my life. He has been way too kind to me.

Jordash Kiffiak

I was wrong - please forgive me

Yesterday I posted a blog post, claiming that God had told me that my friend would return from the dead yesterday. He did not come back to life. I was wrong.

I am deeply sorry for all turmoil, hurt and confusion I have caused to anyone, especially his wife and family. Can you all please forgive me?

For I am not ashamed – ΟΥ ΓΑΡ ΕΠΑΙΣΧΥΝΟΜΑΙ

We all experience shame. Sometimes the shame is appropriate. Other times it isn’t. Sometimes we ought to experience shame and we don’t. Yet other times, other people would like us to experience shame, but we don’t deserve it. Shame is a complicated – but critical – part of human existence. What are you ashamed of?

(This blog post can also be listened to as a podcast.)

The apostle to the Gentiles says this:

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16, ESV).

In the original Greek language, his words read like this (THGNT version):

οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον· δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι.

Paul makes this programmatic statement at the opening of his grand epistle to the Christians in Rome. Paul explains what motivates his massive life of itinerate work, establishing new communities of followers of Jesus in province after province. Paul attributes the monumental power behind his activity entirely to the Gospel: the message of the power of God at work in the life, teaching, unjust execution, resurrection and then exaltation of Jesus into heaven, God’s realm, above all living beings. In short, in the Gospel Jesus reconciles sinners to God. Paul’s words reverberate down through the halls of history. Indeed, so many of us strive to affirm with him these sacred words.

Paul says unequivocally that he is not ashamed of the Gospel. But what does it mean to be ashamed? The Greek word here is epaischunomai (ἐπαισχύνομαι). One dictionary describes its meaning like this: “to experience a painful feeling or sense of loss of status because of some particular event or activity” (BDAG). We can spell this out in more detail. Shame is the experience of considerable unease, discomfort or pain at the loss or perceived loss of social status and relationship. Are you ashamed of the Gospel? This is an important question to ask.

Do you have any strong memories of experiencing shame? I know I do. Sometimes, I’ve felt shame, though I’ve not done anything wrong. More often than not, though, I’ve felt shame for things that I have done. Shame is not infrequently associated with nudity and sexuality. Sometimes we may experience a sense of shame for the opinions that we hold. The shame may be justified or unjustified. It depends on what we have done.

In this blog post, I want to deviate a bit from what I’ve done in the past. Typically, I have done a word study. This time I will, on the one hand, expand this – I’ll look at the concept of shame in the Scriptures. On the other hand, I’ll also look specifically at Paul’s use of epaischunomai (ἐπαισχύνομαι) in Romans 1.

First, where does shame appear in the Scriptures? Noticeably, the initial instance of shame occurs as sin first appears on the scene. Adam and Eve become ashamed of their nudity, as their eyes are metaphorically opened, once they have gone against their loving Creator’s one prohibition. They have eaten the fruit that was forbidden them. The result is that they feel shame at their naked bodies.

They seek to cover their shame. They sew a girdle of fig leaves. It doesn’t work very well though. Later, God produces designer clothes from them, using presumably the first animal that has been a sacrifice on account of sin. This animal prefigures the great sacrifice that Jesus will make of himself, on behalf of all of us, to cover over the shame from our sin – for all who will believe.

Bear in mind, though, that in the pristine garden, before sin arrives, we have the first explicit mention of shame in the Scriptures – or, more precisely, we have a mention of its absence. The final description of shalom and purity in the Garden of Eden is given like this: “And the man and his wife were both naked and were not ashamed” (Genesis 2:25, ESV). In Hebrew, the word here for being ashamed is hitboshesh (התבושׁשׁ). It was brought into Greek in the ancient translation of the Old Testament with the word aischunomai (αἰσχύνομαι). The word is very closely related to the one Paul uses in Romans 1. (In the New Testament, the simple verb aischunomai – αἰσχύνομαι – appearing here occurs just a handful of times; compound verbs such as epaischunomai – ἐπαισχύνομαι – appear more frequently.)

Another noticeable image of shame is seen in Ezekiel 16. In this lengthy metaphor, the prophet describes how God saved the nation of Israel from a pathetic state, bejewelled and glorified her, wedded her and showered her with status and honours, entering into a special relationship with her from among the peoples of the earth. But she did not remember where she came from or honour her relationship with God.

The kingdom of Judah, having become proud of her wealth, beauty and status, began to give sexual favours left and right. She also created sexually perverse images, which she celebrated. The insanity descended lower. Shamelessly, she opened her legs in public places to indulge in debase pleasures with passersby. These deeds, which ought to have aroused a sense of shame in her, were committed in a high-handed or brazen manner, parading her perversion. She also murdered her own children, in sacrifices to false gods.

God says that the southern kingdom of Judah was worse than the northern kingdom of Israel and worse, even, then Sodom, whom Ezekiel calls Judah’s sisters. (When you have an intimate relationship with the Lord, you have far greater responsibility for living righteously.) The metaphor covers many sins of Judah, including the making of graven images as idols, child sacrifice and sexual immorality. The prophet then calls upon Judah to feel the sense of shame that she ought, saying: “Since you have sinned more abominably than they, they appear righteous in comparison. So be ashamed and bear your disgrace, because you have made your sisters look righteous” (Eze 16:52). In Hebrew, the call to her to be ashamed uses the verb bosh (בושׁ). (It is related to the word we saw in Genesis 2.) This command was translated into Greek in the ancient translation of the Old Testament using the same word we encountered in Genesis 2, aischunomai (αἰσχύνομαι), which in turn is related to Paul’s term in Rom 1. The proper response to sin is shame, for it can lead to repentance. Shame is especially appropriate for sins that involve nudity.

An interesting example comes from Isaiah 50. The speaker says that the Lord God has given him an instructed tongue to sustain the weary. God awakens this person morning after morning, teaching him his truths. (Think of Jesus going to lonely places to pray, in the wee hours of the morning.) God opens this person’s ears. And he is not rebellious, but boldly speaks Gods words to others. The results, however, are disastrous. Some strike his face. Others pull out the hairs of his beard. He is spat upon and disgraced.

But, Isaiah states a bold confidence in his God, who will deliver this mistreated teacher of truth from disgrace: “But the Lord GOD helps me; therefore I have not been disgraced; therefore I have set my face like a flint, and I know that I shall not be put to shame” (Isaiah 50:7, ESV). No matter how much disrespect is heaped upon him, he’s confident that the Lord will not let him, in the end, be put to shame. God will honour him.

The word here for being put to shame, in Hebrew, is bosh (בושׁ). It got translated in the ancient Greek version of Isaiah with the word aischunomai (αἰσχύνομαι). Here a painful experience of great loss of social status does not lead to a sense of shame for the speaker. Rather, with a heart full of confidence in God as the ultimate judge and deliverer, he continues on with his calling, without fear of the social consequences.

The prophecy of mistreatment, of course, calls out Jesus’ name: betrayed, abandoned by friends, deprived of justice, injuriously spat upon and mistreated – yet confident in the ultimate deliverance his Father will give him.

No student is greater than his master. If it happened to Jesus, we should pray to God to have the strength so we will not flee, if such danger of shameful treatment were to threaten us.

Hebrew words for shame are translated dozens of times in the ancient Greek version of the Scriptures with the term aischunomai (αἰσχύνομαι) or a compound verb, built off this one, kataischunomai (καταισχύνομαι). It won’t be possible here to look at them all. The specific word that Paul uses in Romans 1, epaischunomai(ἐπαισχύνομαι) appears only a few times in the Greek Old Testament.

Turning to the New Testament, all the three related words just mentioned appear there. Presumptuous attitudes and behaviours can have disastrous consequences. They can lead to the experience of shame. Jesus brings this point to the fore in a parable about a man who intentionally takes a distinguished seat at a banquet, though it was not offered him. In the end, this does not turn out well. Someone of greater social importance arrives and the presumptuous man is forced by the host to move to a far less distinguished spot. Jesus describes the scenario like this: “…then you will begin with shame to take the lowest place” (Luke 14:9, ESV). The word for shame, aischune (αἰσχύνη), a noun, is closely related to the term Paul uses in Romans 1. It seems that this public shaming takes place in the presence of everyone at the event (see Luke 14:10).

In this case, the shame is to be expected and is fitting. In other instances, though, the shame referred to, though many might think it is right, is actually inappropriate. For example, though many in the hall of faith (Hebrews 11) experienced a lack of honour and abuse, this did not lead to a sense of shame on God’s part. Not at all. He delighted in their faithfulness to him, despite their shameful mistreatment. The author says it this way: “But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city” (Hebrews 11:16, ESV).

The word here is the same as Paul’s word in Romans 1, epaischunomai (ἐπαισχύνομαι). The author indicates that we might have expected God to be ashamed of these seeming losers. But the opposite is true. In his eyes they have great esteem. (It reminds us of God’s of words to Samuel, as he tried to discern which of Jesse’s sons would become king: God told the prophet not to see as humans do, for we look at the outward appearance of a person, but God looks at the heart.)

Jesus describes a type of shame that is not at all appropriate: “For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels” (Matthew 8:38, ESV). The One who is worthy of all honour does not take it lightly when those who profess to follow him are ashamed of him, because of the pressures found in a sinful generation they live among. If these followers persist in being ashamed of their Lord and what he teaches, then he will, eventually, be ashamed of them. The context, though, will later be decisive and with everlasting consequences. In both cases here, the word for being ashamed is epaischunomai (ἐπαισχύνομαι), the same one that Paul uses in Romans 1.

One episode sticks out in my mind as particularly salient with regard to being ashamed of Jesus. It comes in the Gospel of Mark. A young man, a follower of our Christ, is so ashamed of being associated with Jesus that, when a violence-bent crowd arrives in the Garden of Gethsemane, he seeks to run from the scene with such vigour that he even allows his opponents to strip him of his clothes. He makes his escape in the nude (Mark 14:51–52). The image is stark.  He is less concerned about the public shame of being naked than the shame – and danger – that comes with being associated with Jesus. May that not be our lot! And may God mercifully restore anyone who has come close to that kind of shameful embarrassment of Jesus in the public sphere. May God restore such individuals with greater ability to stand for him and have a more intimate connection with Jesus than they have ever known or even hoped for! May God have mercy on us all.

We have all been ashamed of Jesus and his words, I imagine, at one point or another, in big or small ways. But, of course, there is always forgiveness. The important part is change. If we have been ashamed of Jesus and his words, we can always confess this and turn around and do what we were doing formerly. We can bear the name of Christ with honour. Similarly, we can hear his words and do them – this is the only reasonable thing to do, when we hear the true teachings of the Lord of Glory.

This brings us full circle. Paul states confidently and loudly at the opening of his grand epistle to the church in Rome that he is not ashamed of the Gospel of Jesus – for it is God’s power. From this point, Paul moves on to describe what the Gospel is. He does this for a substantial portion of writing (eight chapters, we would call it now).

He begins with foundation stone number one: all are sinners, all have fallen very short of God’s glory. Now here’s where the rubber meets the road, I believe, for us today. So please stick with me.

Speaking first to the Gentile world, Paul brings two key examples to the fore. The first is idolatry. Pagans reject the one true God and worship creatures, images made of beasts and humans, for example. They deny God’s existence, though his everlasting power and divine nature – invisible attributes – can be perceived, Paul says, since the creation of the world.

Atheist scientists – those who ostensibly study the beginning of life, the earth and the heavens – reject God today at an astounding level. And, in the West, which formerly had a Christian majority, we increasingly see idolatry entering into the mainstream of society, under the guise of multicultural music, wellness activities and the like. The idolatrous origins and associations of the practices that are widely adopted are downplayed. Even idols, such as Buddha statues, or other religious objects employed in pagan worship, such as those traditionally used by indigenous shamanism, are increasingly found in homes and in the public arena. These are practices and abominable objects that people ought to ashamed of. Instead, those in the pagan world are proud of them. The Gospel of Christ calls sinners to leave these sinful practices and return to the One True God. And Paul is not ashamed to speak about it openly.

Then, as a second prime example of sin, Paul raises the topic of same-sex sexuality. This type of sexuality is a perversion, he says, categorically. It stems from a depraved mind. Its existence among pagans is a result of their denying God’s existence. It’s unnatural. It is also, in itself, a form of punishment. Paul says this: “Because of this, God gave them over to degrading passions, for their females exchanged the natural relations for those contrary to nature, and likewise also the males, abandoning the natural relations with the female, were inflamed in their desire toward one another, males with males committing the shameless deed, and receiving in themselves the penalty that was necessary for their error” (Romans 1:26–27, ESV).

Paul speaks about both female-to-female sexuality and male-to-male sexuality. Even the desires and passions for same-sex sexuality are inappropriate. He speaks of a shameless deed, though the word here (aschemosune – ἀσχημοσύνη) is not related to his earlier term, used to describe that he is not ashamed of God’s Gospel. The individuals involved in same-sex sexuality, Paul indicates, ought to be totally ashamed of their passions and actions. But they are not. Rather, they persist in their pursuit, being inflamed with their same-sex desires.

Paul uses language that draws on the creation account in Genesis 1. He speaks about “females” and “males,” though he might have used words for “women” and “men.” (See an earlier blog post on the terms for “male” and “female.”) In Genesis, God creates humanity in his image, specifically as “male” and “female.” So, Paul is indicating that same-sex sexuality goes against the order of creation itself and, with it, the foundational nature of humans as made in God’s image – in complementarity, beauty and community.

Paul goes on to describe a crescendo – or, more precisely, a great descent into depravity – which culminates with a celebration of what is evil. After speaking of widespread ruthlessness, murder and the invention of new kinds of evil, to name a few, Paul says, “Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Romans 1:32, ESV). This is the climax of Paul’s indictment of the pagan world and its godlessness – the conclusion of chapter 1. The ultimate stage of evil in pagan society is not only that evil and lawlessness is tolerated, but also it is celebrated. And don’t we see that, quite glaringly, today? This is perhaps nowhere more evident than with same-sex sexuality (recently, transgenderism has also been added to the mix). This is the very vice that Paul showcases in his display of what the state of sinful humanity is in the pagan world.

For Paul being unashamed of the Gospel is being unashamed of speaking truthfully about sin, about attitudes and deeds that ought to inspire shame in those who share in them, but, in fact, are boosted up and displayed with pride. And Paul’s approach here is every bit in line with that of Jesus’ approach. Jesus spoke loudly and clearly to sin – but also compassionately. And he was no push-over when it came to sexuality. Like his relative John the Baptist, Jesus was fully against things such as alleged “no-fault” divorce. And he condemned lustful thoughts and passions, too, like Paul. Even desiring to commit adultery is, for Jesus, a grave sin.

Jesus was also very, very merciful to sinners, inviting all to turn from sin and receive him. This is his great display of compassion and love – not to leave people in darkness about what their sin is, but to boldly and compassionately confront their wrongs, so that they can be set free from the perpetual trap of sin. For those who remain in his teaching, they become free indeed (John 8:36)! 

But, as for his followers, Jesus gave a stern warning, as we have seen. If anyone is ashamed of Jesus’ teaching, he will, eventually, if they do not repent, be ashamed of them. May that not be the case for us!

You see, the Gospel speaks to sin, first, before offering the solution in the Messiah’s merciful gift of forgiveness, through his self-sacrificial gift – for all who will believe. Repentance means abandoning passions, behaviour and speech that lead to futility and self-destruction. It means returning to God’s original design for human flourishing. It is the way to reconnect with God, the giver of all good things.

But how can someone repent and believe in God, unless a servant of Jesus helps him or her to see clearly what sin is? And, Paul makes it clear, same-sex sexuality is about as morally corrupt and evil, in terms of human passions and actions, as can be found.  

I want to make this very clear: to not be ashamed of the Gospel means to not be ashamed to call same-sex sexuality out as sin. And to be embarrassed to speak about same-sex sexuality as sin is to be ashamed of the Gospel. (True for same-sex desire and deed.) The logic of Paul’s description of the sinful pagan world in Romans 1, following his bold, unashamed proclamation of the power of God in the Gospel, leads to this conclusion.

Paul does not mince words. Do you? If yes, there is a more excellent way.

There is power in the proclaimed Word of God. It does not come back void. The power is in the message itself. Jesus gave his life to save sinners. He was opposed and unjustly executed. But God defended him, raising him back to life, then exalting him to heaven, where he is continually active, with a passion to reconcile all humans back to God. This truth gave Paul great confidence. And he knew the truth, intimately, from personal experience.

When Jesus confronted Paul on the road to Damascus, Jesus did not mince words. He said boldly: “Saul, Saul, why are you persecuting me?” (Acts 9:4, ESV). Jesus called sin out. This undoubtedly helped Paul to begin to see the light. Previously, he was in serious darkness. The spoken word of Jesus helped his mind to begin to understand the depth of the sin that he was in.

Later, while a prisoner, speaking to a Roman official, Festus, as well as to king Agrippa, Paul recounted this event. He recalled Jesus’ words, commissioning him, at the very moment of his speaking convicting words about Paul’s sins — “But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, delivering you from your people and from the Gentiles—to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’” (Acts 26:16–18, ESV)

Paul gets blinded by the light in this encounter with Jesus. It symbolizes the great darkness he has been in, separated from God (whom he thought he was serving). But at the same moment that he receives this chastisement, he is given a most profound commissioning. A great ray of hope enters his heart. He has been chosen by God for this special mission.

And what is he commissioned to do? He is to help people move from darkness to light, from the clutches of the power of Satan to the kingdom of God. And doing this entails calling sin out for what it is.

So, Paul became unashamed to call sin “sin.” Doing this, he knew from personal experience, is part of the power of the Gospel. “Christ Jesus came into the world to save sinners,” Paul can say in a later letter, “of whom I am the foremost” (1 Timothy 1:15, ESV). The good news is only good news, if, through it, God truly saves sinners from their sin.

Incidentally, when Jesus began to preach the good news, namely that the kingdom of God has come near, he called people to repent. Jesus made it clear that repentance, coupled with belief, is the key to entering into the kingdom of heaven. Without repentance, the door stays shut. It is worth repeating, then, that when we don’t clearly tell people what sin is, so that they can flee from it, we effectively keep them blinded, so that they cannot experience God’s grace.

In summary, our look into Paul’s famous statement about being unashamed of the Gospel, the power of God, has allowed us to understand that there is an appropriate place for shame in our lives. It is shame that should accompany our actions, when we do things that are sinful. It is not appropriate for us to experience shame however, when we speak the truth about the Gospel – which includes speaking openly and directly to sin, whatever the types of sins might be.

At the same time, by looking at the opening of the letter to the Romans, we have learned that the power of God should give us renewed confidence to speak openly and directly to same-sex sexuality, calling it out as sin. And that power of God is the Gospel itself. Same-sex sexuality as sin should, naturally, bring about great shame. Sometimes, when hearts are hardened, though, they need loving, direct confrontation to wake them up. This does not mean condemning people, not offering them hope. On the contrary, just as Jesus confronted Paul on the road to Damascus about his sin – but at the same time offered him amazing hope and destiny – that is what we must do when we speak to sin by sharing the Gospel.

We need to call people into their true destiny, what they have been created for: the intimacy that they are longing for, which they can find in a natural family, in the body of Christ (through friendships with other believers and mentor-disciple relationships) and in the Holy Spirit coming to live inside them. By the Holy Spirit, God himself comes to dwell inside a person – there is nothing more intimate than that. And also there is the great hope – the eternal hope of being united with Christ, the true lover of our souls, without any shame or any lack of knowledge about who we are, but with the greatest vulnerability. And in Him we have the unshakable hope of being received exactly as we are for eternity. Is this not great news?! Who would not long for that?

And if you have been hurt over and over in relationships and you feel like you have been – to use a phrase from a song – you got addicted to a losing game. And you kept putting your money in. And you got bankrupt. If that is your experience, come to Jesus, who will give you true intimacy and love you for who you are. You will not have to wear a mask around him. Wherever you’ve been, whatever you’ve done – it doesn’t matter how bad it’s been, it doesn’t matter if you feel like you could never even admit it to anybody – Jesus will accept you exactly as you are!

I’ve had panic attacks from things that I have done that I regret and I can’t go back and undo them. But in my darkest moments, in the middle of the night, when no one was there, Jesus was there. And he loved me – it’s amazing, he does it in a way that you know it’s him. He loved me and it was so pure that I was too afraid to let him embrace me as much as he wanted. It was too good – I thought, how can this be real? He is that good.

Won’t you open up your defences to him? You think you were born that way? No. And even if you feel that there is something that is immutable – he can change it. (He changed Paul from being a violent man to a peaceful one, who even joined the very community he had been trying to tear apart.) Jesus wants you to come into your true destiny. Won’t you let him help you do that?

Do you want a new life – and a host of new relationships that are safe and true, including, above all, an intimate relationship with God, the loving Father who created you and gave you your destiny? Then say this prayer (and believe what you are saying, in the depths of your heart). “God, I admit that I have been living a life of sin, including my same-sex sins. I accept your free gift of forgiveness and grace. Start something new in me, something beautiful – of your own choosing. I give up living for me. Fulfill in my life the original, good destiny you have planned for me. I believe that Jesus is your son and the Lord of all. I believe that his execution and resurrection have made the way for me to be reunited with you. Thank you so much.”

If you have prayed this prayer, please contact me at jordash@omilein.org

Unashamedly proclaiming the Gospel produces results. Pastors: do you want to see your congregations filled with new believers? Proclaim the Gospel boldly, without shame. In his first letter to the congregation in Corinth, Paul says clearly that some of the believers used to be involved in same-sex sexuality – now, however, they no longer are. They have been washed, made holy and made righteous by the name of the Lord Jesus and by the Spirit of God (1 Corinthians 6:9–11). The good news is that God makes all things new, through the precious blood of Jesus. That is truly good news – for all who will believe!

Let us finish with a song, bringing the verse that encapsulates believers’ unashamed proclamation of the Gospel to all, Jew and Gentile. Here, again, is Romans 1:16 –

οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον· δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι.

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Greek Renewal for Pastors (and Others)

GREEK Renewal for Pastors (AND OTHERS)

BRINGING SEMINARY GREEK BACK TO LIFE

Male and female – ΑΡΣΕΝ and ΘΗΛΥ

In today’s blog post, we will look at two words. They are the words corresponding to English “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ). These two words appear together in nine chapters in the Old Testament and four in the New Testament. Let’s look at them all.

(Note you can listen to this blog post as a podcast, here.)

In the Old Testament, they appear together only in the first three books, Genesis, Exodus and Leviticus. The first time the words appear is, of course, in the Bible’s opening chapter.

Of all of creation, humanity is unique, privileged. We are created in God’s image, according to his own likeness. And at precisely this moment, the Scriptures add, we are created male and female. This is the three-part statement of God creating us (Genesis 1:27; Jewish Publication Society):

“And God created man in His image, in the image of God He created him; male and female He created them.”

Here it is in the ancient Greek translation of the Hebrew Scriptures (this is the Rahlfs and Hanhart edition of the Septuagint):

καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν, ἄρσεν καὶ θῆλυἐποίησεν αὐτούς.

The Greek word for “male” (ΑΡΣΕΝ) translates the Hebrew word zachar, while the Greek word for “female” (ΘΗΛΥ) translates the Hebrew word n’qevah. We’ll see that this same translation of the two words occurs over and over for the Old Testament in Greek. In fact, for all ten instances in Genesis where these two words appear together, they come as a phrase “male and female.” The same Greek phrase (ΑΡΣΕΝ ΚΑΙ ΘΗΛΥ) is used. It typically represents the repeated Hebrew phrase (zachar unqevah).

Following this statement of God’s creation of humanity, God gives the blessing and command for humanity to procreate and produce new life according to our own kind. Both male and female are necessary for this vision of family-building, population growth and filling of the earth.

A very similar statement of the origin and nature of humanity is made in chapter five. It is re-stated that humanity was created in God’s likeness, as male and female, specifically. So, the basic point is reiterated and, as a result, underscored. Both males and females are made in God’s image. There is no third gender or gender spectrum. The options are binary. And it is glorious. (Genesis does not say, for example, that we are created, young and old or big and small, or fast and slow, or some other such pairing — but only that as male and female we are created in God’s image.)

In fact, here, Adam’s son, Seth, looks like Adam, he is born in his likeness, according to his image. We see that the image of God is transferred from parents to children, through the process of sexual intimacy and procreation. The implication is that every human being on the planet has received God’s image, through the crucial act of male-to-female intercourse – that is, a sexual act according to the laws established at creation. Abiding by the laws of creation permits the continuance of the creational process.

Next, we see the words for “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ) occurring multiple times in the flood story. They come as a phrase, “male and female.”  It appears twice in chapter six and six times in chapter seven. (Bear in mind that twice in Genesis 7:2, the Greek words represent another Hebrew pair, namely “man” and “woman.” In two other instances in this section, the Greek phrase does not correspond to anything in the Hebrew text of the Old Testament that is known to us from the Masoretic tradition – the version used as an authority by Jews today.) The two Greek words occur here, together, in more concentrated frequency than anywhere else in the Bible. God is making a point.

Because of the exceedingly profound sinfulness of those on earth, God is grieved in his heart to the extent that he determines to wipe out all humanity and even all living creatures, except for the tiniest remnant. We can note that the earth’s inhabitants are oblivious of their sinful state, their rebellion against God. (Jesus draws this point to the fore, when he teaches on the flood in Luke 17.)

God is prepared to spare humanity and the other creatures from total extinction. He instructs Noah to bring a “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ) of every species into the specially crafted oceangoing vessel.

After the cataclysm has passed and the waters subside, God re-creates, in a sense, the entire world. The earth once again comes up out of the waters, just as it did during creation, in Genesis 1. Plants begin to grow again, just as in the beginning. And humans and animals appear upon the earth once more.

All of the creatures come out of the ark as “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ). God will never wipe out the earth’s inhabitants with flood waters again. He gives a rainbow as a sign securing his compassionate promise.

Because every creature comes out of the ark, including humans, as male and female, it is abundantly evident that there are two genders – and only that. This is God’s good design. This is God’s second creation, as it were, of the whole earth. And he makes it unmistakable that all land animals and birds are male and female – nothing more. It is good. No, it is very good.

In chapter one of Exodus, we see our two words again. The Egyptians have a wicked plot to rid the world of Israelite families. (Here, though, Greek ΑΡΣΕΝ and ΘΗΛΥ translate a different pair of Hebrew words, meaning “boy” or “son” and “girl” or “daughter.”) When babies are born to Israelite parents, the males are to be killed and the females kept alive. If the plan had succeeded, this would have been a sure way to wipe out all of Abraham’s descendants, having them intermarry with other ethnicities and disappear.

We have already looked at 12 of the 19 times in the Torah (Pentateuch) that the two words appear in the same verse. The remainder occur in Leviticus. The two instances in chapter 3 pertain to animal sacrifices which may be male or female.

In chapter 12, Moses talks about the sacrificial worship of God that is fitting following a mother’s giving birth to a child, whether male or female. (We see here, then, that a human being is recognized as male or female from birth, from the get-go.)

In chapter 15, we hear about regulations for those with persistent bleeding issues, whether male or female. The remainder of instances pertain to special, sacred pledges of financial donations to the temple, which could be made for males or females of different ages (chapter 27). (The gist of this portion of scripture for us today is not least of all that human beings are either male or female, from birth to old age.)

Before looking at the New Testament, I’ll just mention, parenthetically, that two additional times in the Pentateuch (Torah) the pair of Hebrew words for “male” (zachar) and “female” (n’qevah) occurs. (One is in Numbers 5 and the other is in Deuteronomy 4.) In these cases, the ancient Greek translation gives adjectives with longer forms related to ΑΡΣΕΝ and ΘΗΛΥ, namely ΑΡΣΕΝΙΚΟΝ and ΘΗΛΥΚΟΝ.

Finally, we come to the four chapters in the New Testament, two of which contain Jesus’ words on marriage. In both Matthew 19 and Mark 10, we have an account of Jesus’ dialogue with Pharisees, who want to know if no-fault divorce is acceptable. As the accounts are similar, I will focus on Matthew’s version.

When Jesus uses the words “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ), he is actually citing Genesis 1, the initial appearance of these words in the Scriptures. He asks a question (Matthew 19:4 - I’m citing the NRSV):

“He answered, ‘Have you not read that the one who made them at the beginning “made them male and female”…?’”

The original Greek says this (Tyndale House Greek New Testament version):

Ὁ δὲ ἀποκριθεὶς εἶπεν· οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ᾽ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς;

Jesus then cites from Genesis 2, where the first instance of marriage occurs. Jesus notes also that God (this is Matthew 19:5 in the NRSV):

“…said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’….”

Jesus makes a connection between the first two chapters of Genesis, which articulate two renditions of the creation account, each with a different focus. Jesus makes it clear that God’s creation of “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ), in chapter one, is crucial to the understanding of marriage in chapter 2. Without the former, the latter does not take place. Moreover, the creation of male and female is critical to the identity of humans.

To subvert this identity is to rebel against God, to one’s own peril. God help us, given the rage that many nations today have against the simple truth and reality of two unchangeable genders. Yet God gives more grace – for all who will turn to him.

Rebelling against God’s design for the two genders comes up in Paul’s writings too. In the opening chapter of his letter to the Romans, Paul uses the terms “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ). He shows what humanity is like, when humans’ thinking and passions are out of order. First, he refers to homosexuality, generally, and to lesbianism in particular (Romans 1:26 – this is the Lexham English Bible version):

“Because of this, God gave them over to degrading passions, for their females exchanged the natural relations for those contrary to nature…”

The Greek reads like this (THGNT):

Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν…

Paul speaks, interestingly, about “females” (in Greek it is a particular plural form of ΘΗΛΥ). He does not speak about women, per se, but females. Paul’s language draws on the creation account. He highlights the fact that this sexual activity is clearly a break with the intent of the created order that God established at the beginning of human existence, at creation. He also states that natural sexual relations are abandoned for unnatural ones.

Next, Paul speaks to male homosexuality (Romans 1:27 – again from the LEB):

“…and likewise also the males, abandoning the natural relations with the female, were inflamed in their desire toward one another, males with males committing the shameless deed, and receiving in themselves the penalty that was necessary for their error.”

Here is the original Greek (THGNT):

ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι, καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες.

Paul speaks consistently about “males” (in Greek, plural forms of ΑΡΣΕΝ are found). In fact, he uses the word three times, but never uses the word “men.” He also speaks of “female” (again, a form of ΘΗΛΥ). Males forsake natural sexual relations with females for passionate, degrading sexual relations with one another. Again, the language of “male” and “female” draws those who hear his letter back to the creation account in Genesis. But there is more to it.

Paul says that “males” commit indecent acts with “males.” Paul does not say here “men” with “men” or even, God forbid, “men” with “boys.” The emphasis is on maleness. Categorically, Paul insists, males should not be with other males, sexually. Period. This means that Paul is not thinking about power structures (such as master and slave) or age differences (older man and younger man) or, God forbid, pedophilia, which was the preferred Greek form of homosexuality. (And some ancient Romans, too, took up this horrible passion.) Rather, Paul is speaking, categorically, to all sexual relations among “males.” This is a blanket statement condemning homosexuality.

The same is true regarding what Paul says about lesbianism. Only, it is stronger when it comes to gay homosexuality, because of the repeated, insistent use of “male” (ΑΡΣΕΝ). Probably he focusses in on this more, because male-to-male sexual activity was so much more prevalent in the ancient Roman world.

Due to Paul’s use of language regarding both lesbian and gay homosexuality, he repeatedly points back to Genesis 1, where God creates humanity in his own image, male and female. Because humans have rejected God, Paul says, their civilization is given over to same-sex sexuality. It is a disgrace, shameful. (It is nothing to be proud about.)

Before we look at the final occurrence of “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ) in the New Testament, I want to address one instance in the Old Testament where “male” (ΑΡΣΕΝ) alone appears. I’ll make this exception in our dual words study, because of the thematic link.

In Leviticus 18:22, God says (Jewish Publication Society version):

“Do not lie with a male as one lies with a woman; it is an abhorrence.”

Here is the ancient Greek translation of this verse (Rahlfs and Hanhart edition):

καὶ μετὰ ἄρσενος οὐ κοιμηθήσῃ κοίτην γυναικός· βδέλυγμα γάρ ἐστιν.

In the ancient Greek translation of the Scriptures, the word for “male” is, of course, ΑΡΣΕΝ. (The underlying Hebrew word, naturally, is zachar.) Note what is and is not said. As in other verses in this context, in Hebrew the command given is in the singular and masculine from: that is to say, God gives an instruction to a man, saying “you, man, should not do such and such.” Here God commands a man to not lie with another “male” (ΑΡΣΕΝ), as he might lie with a “woman.” God does not say “man” but “male.” And he does not say “female” but “woman.” Why?

There are probably two, interconnected reasons. First, the language of “male” (ΑΡΣΕΝ), as we have seen, is rare and creational. It recalls humanity’s being made in God’s image. We should not mess with what God has called “very good.”

Second, “male” covers everyone in that gender, whether child, teenager, young adult, mature adult or elderly man. This is a categorical prohibition. A man and a woman may come together in matrimony and, after that, have sexual relations. But a man must never have such relations with a “male,” neither a man nor, God forbid, a boy. All such relations, categorically, God says, are an abhorrence.

The last paired instance of “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ) in the Bible occurs in Galatians. Paul asserts boldly that in the Lord Jesus Christ, there is neither Jew, nor gentile, slave nor free, nor “male and female.” The phrase about gender recalls Genesis 1. What is Paul saying?

In Christ there is a new creation. It began with his own resurrection, as a first fruit. And it is continuing to grow. In time, the new creation will have its full flowering – as the resurrection of all takes place, the judgement of all and then the transformation of all of Christ followers into bodies of resplendent glory. In the meantime, we live in the tension of both “now” and “but not yet.” In the age to come, there will be no marriage. As followers of Christ, will be like the angels. Men and women, as joint heirs, will receive our inheritance in the Messiah. And we need to live with that reality always before us. (Peter instructs husbands to never lord anything over their wives, because in the fullness of the Messiah, when the new age will dawn, we will simply be joint heirs.)

For this reason, though there is Jew and Gentile now, also male and female (and in some cultures, slave and free), we must treat one another with the utmost dignity, knowing that in God’s overall plan — and eternity is far longer than this short handbreadth of time on the earth during this age — everyone will be rewarded according to his or her own deeds. And there is no partiality. And yet we will also all be joint heirs, together with Christ Jesus. What an amazing privilege! It leaves us speechless, as we reflect on the profound graciousness and generosity that God has shown us.

Let us treat one another with respect, then. And let us honor all humans, male and female, just as God has created us. Let us neither hate nor despise anyone. Let us have mercy on all, as Jude instructs us to do. And, amongst ourselves as Christians, let us teach clearly what God’s good intent is for humanity, created as male and female (just two, unchangeable genders) and given the gift of marriage (between one man and one woman). Let us also praise God for his creation, a work of his genius, because it is very good.

As always, I leave you off with a song. Here are the words of the Messiah, as he refers to the first mention of “male” (ΑΡΣΕΝ) and “female” (ΘΗΛΥ), in Genesis one. Again, this is the original Greek of Matthew 19.4 –

οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ’ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς;

Family – ΟΙΚΟΣ

God loves families! Don’t you too? After all, families were his brilliant idea. Today we will look at the Greek word ΟΙΚΟΣ (pronounced ukos, with a French “u” or German “ü”). It means both “family” and “house.”

(Note you can listen to this blog post as a podcast, here.)

The first time the word ΟΙΚΟΣ appears in the Scriptures, it refers to a family, that is a household. In the first verse of Genesis 7, God speaks to Noah (this is the NRSV):

“Then the LORD said to Noah, ‘Go into the ark, you and all your household, for I have seen that you alone are righteous before me in this generation.’”

In the Ancient Greek translation of the Hebrew Scriptures, we have this (in the Rahlfs and Hanhart edition):

Καὶ εἶπεν κύριος ὁ θεὸς πρὸς Νωε Εἴσελθε σὺ καὶ πᾶς ὁ οἶκός σου εἰς τὴν κιβωτόν, ὅτι σὲ εἶδον δίκαιον ἐναντίον μου ἐν τῇ γενεᾷ ταύτῃ.

God wanted to save Noah and Noah’s family from the deluge that was coming. So, he announced to Noah that it was time for him and his “family” (ΟΙΚΟΣ), to enter the massive wooden vessel that Noah had built.

The word ΟΙΚΟΣ here translates the original, Hebrew word “bayit.” Bayit, too, can mean either “house” or “family.” This is in essence the first time that bayit appears in the Bible. (Though in the one earlier instance, it acts with another word as a kind of prepositional phrase, together meaning “within.”)

This idea of God saving Noah and his family is not lost on the followers of Jesus who penned the writings of the New Testament, under the influence of the Holy Spirit. The author of the letter to the Hebrews says this (11:7 — I’m citing the ESV).

“By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.”

The Greek reads like this (I’m using the Tyndale House Greek New Testament version):

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, δι᾽ ἧς κατέκρινεν τὸν κόσμον καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.

Noah constructed the ark in order to save his “family” (ΟΙΚΟΣ). And save them he did. In fact, we have all descended from this one man. We all belong to Noah’s “family” (ΟΙΚΟΣ).

Sometimes both meanings may be at play. In the book of Joshua, Rahab, the prostitute, hides two Israelite spies in her “house.” As a result, she is given a promise of deliverance for her and all those in her father’s “family.” In both cases Greek ΟΙΚΟΣ is used (and for both cases Hebrew bayit is originally employed, too.) The text makes it explicit that she, her father, her mother, her siblings and all that belonged to them were preserved because of Rahab’s faith-inspired actions.

Another notable, very early instance of ΟΙΚΟΣ is God’s call to Abram. God asks him to leave his land, his kindred and, specifically, his father’s “house” (ΟΙΚΟΣ). We learn elsewhere in the Scriptures that Abram’s father, Terah, was a polytheist (Joshua 24:2). So, too, was Abram, before receiving this call.

God wanted Abram to differentiate himself from his father’s household. He wanted to make Abram into a new family, for his own glory, the glory of the one and only true God.

If he did this, God promised, Abram would become a blessing and in him would be blessed all the world’s “tribes” (a Greek word other than ΟΙΚΟΣ is used, translating a Hebrew word other than bayit). These “tribes” are large extended families, great clans — social groups in which blood relationships are still known and characterize the collective whole.

Then a great irony takes place. It is a sign to all those who see Abram and Sarai and their “house,” traveling in the land of Canaan. They live in tents, while great and powerful nations around them live in fortified cities. But this is the family (ΟΙΚΟΣ) through which God will bring a blessing to all nations.

God makes a covenant with Abram – with a sign of circumcision, every male in his “house” must participate in. That is in Genesis 17.

Prospering in wealth, but without a child, Abraham and Sarah, then host three visitors from heaven. They announce that the following year the couple will have a child. Their “house,” family, will grow. At the same time, God does not want to keep secrets from Abraham concerning what he is about to do to Sodom and Gomorrah. He reveals his heart and deepest thoughts to Abraham regarding this momentous decision to destroy an entire people group – well, really, four cities, each with their own king.

God wants Abraham to teach his sons, to teach his family. If Abraham loves God, he will do what is just and righteous on the earth and he will teach his family to do the same. Justice means actions that fall in line with God’s intention in the created order. Here is God’s speech in Genesis 18 (verses 17–20 in the ESV):

“The LORD said, ‘Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.’ Then the LORD said, ‘Because the outcry against Sodom and Gomorrah is great and their sin is very grave…’”

This call for Abraham to teach justice and righteousness to his family/house (his ΟΙΚΟΣ – again, translating the Hebrew word bayit) is contrasted with Sodom and the wasteful, unnatural sexuality that is practiced there – both rape and same-sex sexuality are in mind.

So, a “house” can be educated in God’s ways and discipled to do justice and righteousness, even when the surrounding culture or cultures promote values that are antithetical to God’s good ways, including in the important area of sexuality. 

A single individual can have a profound impact on his or her “house.” We’ve mentioned Rahab already. There are a number of examples from the New Testament. In chapter 16 of the book of Acts, Lydia’s profound response of faith to Paul’s proclamation of the good news about Jesus leads to her and her entire household (ΟΙΚΟΣ) to receive the Lord’s salvation. (The familial house and, related, the physical house then become receivers of others in great hospitality.)

A little later, in the same chapter, a man who had thrown Paul and Silas into prison and almost took his own life in the middle of the night, when he thought they had escaped after an earthquake, then heard the profound news of the gift of life through Jesus the Messiah. Then he, along with his entire “household” (ΟΙΚΟΣ), believed in the Lord Jesus, and was immersed in the waters of baptism at that very hour.

It is very important to God how we treat those in our families. May the Lord help us to generously honour, love, forgive and care for, as is appropriate, those in our families!

Instructing young Timothy in Ephesus on how to correctly lead the body of Christ there, Paul gives instructions on the qualifications of elders and deacons. Men in such roles must lead their own “houses” well, through sacrificial service (this is in 1 Timothy 3). If they do not, how can they conduct themselves appropriately in the “house” of God? You see, we are all brothers and sisters. So if we cannot treat members of our natural families well, we ought not be placed in positions of responsibility in God’s family.

It’s clear that God’s house, his dwelling, which used to be made of stone and precious metals, has been replaced by his new “house,” his “family.” Whoever believes in Jesus Christ has become born of God, a member of this new family, this new house.

Peter makes this point brilliantly, under inspiration of God’s Spirit. 1 Peter 2:5 says (ESV) —

“…you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”

In Greek it says:

καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ χριστοῦ.

We are stones in God’s house (ΟΙΚΟΣ). (Also the word for being “built up” uses a verb that incorporates the word ΟΙΚΟΣ.)

He then describes how, in the Spirit, we are a chosen race, a holy nation, God’s own people (verse 9). The word ΟΙΚΟΣ is not used, but the concept of a nuclear family that has become as large as a nation is clear.

Looking back for a moment at Paul’s first letter to Timothy, we see a strong encouragement in chapter 5 for believers to look after their own “houses.” In this context, Paul is talking about widows, needing financial support.

Above, I said that “house” can also refer to a very large family, a nation. Now the word “house” did not appear with this sense in the context of Peter’s letter. But the idea was there. Let’s look at instances where both the idea and word appear.

Of course, not everyone born from Abraham — or Isaac even — were a part of the nation God chose to bring light to the world. (Ishmael and Esau were, of course, those that did not belong to the chosen people.) But all the twelve boys born to Jacob were part of Israel. Together, the twelve tribes that descended from them comprised the “house” of Jacob. As the Israelites arrive at Sinai, God gives instructions to Moses, addressing the people as Jacob’s “house” (ΟΙΚΟΣ translating bayit). That is at the beginning of Exodus 19.

Isaiah, the prophet, also calls the people of God the “house” of Jacob. For example, in chapter two he cries out to Jacob’s house, calling the people to abandon the practices of the East, which they have filled the land with, as they have forsaken the Lord.

The angel Gabriel announces to Mary that her first born son, conceived by the power of the Holy Spirit, will inherit the throne of David, reigning over the house (ΟΙΚΟΣ) of Jacob. This occurs in the first chapter of Luke.

In the same chapter, Luke, the doctor describes Joseph as a man from the “house” (ΟΙΚΟΣ) of David. Here our word has more the sense of “clan.” Zechariah, the priest, too, speaks of the “house” of David in the same way a little later in the chapter.

All of this talk of David’s “house” has its origin in the two prophetic books that go by Samuel’s name. In the 20th chapter of the first book, Jonathan makes a covenant of loyalty with the “house” (ΟΙΚΟΣ translating bayit) of David, even while Jonathan’s father’ Saul’ is king and in his mind has turned David into his enemy.

In book two, after David has become king, he longs to build a “house” (ΟΙΚΟΣ) meaning a temple – for God. God’s heart is so touched that he makes a promise to David –

God will build a “house” – meaning “family,” also “dynasty” – for David, to honour him. But the condition is clear, it will only last if David’s heirs follow God’s ways.

Of course, we are all beneficiaries of the great Heir of David’s “house”: Jesus of Nazareth, born in Bethlehem, city of David. He is the Lord and Saviour. God used Noah’s house, Abraham’s house, Jacob’s house and David’s house to bring us the Lord Jesus the Messiah. (He also used a very faithful young woman, who bore shame and misunderstanding, in order to bear the one who would take our shame and give understanding.)

Earlier this month, we looked at the Greek words for rain (ΥΕΤΟΣ) and for the rainbow (ΤΟΞΟΝ). We believe, don’t we, that the world’s flood truly occurred?

Now let us bring the word “house” or “family” (ΟΙΚΟΣ) to bear on this topic. It adds a very important element to the picture.

The first “house” (ΟΙΚΟΣ) in the Scriptures is a family hand-picked by God. And it follows God’s design. Sexuality before the flood was out of order. Human women had been bedded by celestial beings. Giants were born. It was time for proper houses once again. So, God showed very clearly what his intent was for human sexuality. It is a powerful gift — but it must be used wisely and honorably to receive God’s blessing.

God showed his original intent for human sexuality – more importantly, for “houses” – in this way. First, through natural law. God commanded that Noah bring into the ark pairs of every animal species. So, they came, two by two ­– one male and one female. (Different species are not meant to have sexual relations between them.)

Next God made a special point through the human “house” he preserved – this is the first instance where our word OIKOΣ (and also, in essence, Hebrew bayit) is used. There is a father and a mother. And their three married children are in male-female relationships. So, four human pairs were saved during the flood – four monogamous couples, with one male and one female per couple. So, in fact, all humans and all animals going into the ark are male-female pairings.

Friends, there could hardly be a clearer, divinely initiated sign to demonstrate what proper pairing of sexual mates looks like. (Everyone and everything else was destroyed.) God does not want polygamy (or polyandry), nor does he want homosexuality. (Nor are we to have sexual relations with animals or celestial beings.) His design is for one man and one woman, in marriage. And it is a good design ­– in fact, it is “very good.”

Let’s believe that Noah existed, friends. Let’s believe that there was a flood. Let’s believe that the rainbow was given as a reminder of God’s mercy – it is for this reason that we all exist, descended from Noah. And let’s consider the profound way that God has impressed on history, through his preservation of that one family, our family, the importance and justice of male-female marriage.

Let’s understand that family is God’s design. If you are single great. Serve the Lord. If you are married build your house. Help your children grow up to build theirs, too. Just as God commanded Abraham to instruct his children in the Lord’s ways – to do justice and righteousness on the earth – teach your children the same.

Let’s not think that somehow sexuality is detached from family, from house building. Let’s preserve our families. And let’s reserve sexual intimacy for a married man and woman — the only pairing that can naturally build a house.

And if you are a married couple that cannot have children, the Lord bless you. I pray that the Lord will comfort you and that he will make you prolific, in every way that you serve him – including biologically, that is in house building.

I will leave you off with a song that incorporates the text of Genesis 7:1 in its ancient Greek translation. Once again, it is God’s call to Noah and all his house to enter the ark, as they will be saved because of his righteous.

Καὶ εἶπεν κύριος ὁ θεὸς πρὸς Νωε Εἴσελθε σὺ καὶ πᾶς ὁ οἶκός σου εἰς τὴν κιβωτόν, ὅτι σὲ εἶδον δίκαιον ἐναντίον μου ἐν τῇ γενεᾷ ταύτῃ.

Man and woman – ΑΝΗΡ and ΓΥΝΗ

What is a man? What is a woman? What is marriage? And how would we know? In this blog post we will look at not one word, but two.

(Note you can listen to this blog post as a podcast, here.)

The Greek words for “man” (ΑΝΗΡ - pronounced “anair”) and “woman” (ΓΥΝΗ - pronounced “guneh,” with a French “u” or a German “ü”) first appear in the Scriptures in Genesis. In fact, they initially appear together, in chapter two, which provides an elaborate narration of how God creates the first man and woman.

God creates the man first, who begins humanity’s great task of caring for the earth. But, despite all of the pairs he sees in the animal kingdom – male and female in every species – there is no one suitable to him. He is lonely. And God says that it is not good for him to be alone. This is a deafening “not good” statement, after all the times God said “good,” “good” and “very good,” earlier, while creating the heavens and the earth and all that is in them.

God causes Adam to fall into a deep sleep. He then takes one of Adam’s ribs and builds it into the first woman. When Adam awakens and sees Eve for the first time, he erupts into poetic utterance, speaking wonderfully about the amazing creature standing in front of him. It is an utterance of profundity, honour and delight. This is Gen 2:23 (I’m citing the Jewish Publication Society version):

“Then the man said,

            ‘This one at last

            Is bone of my bones

            And flesh of my flesh.

            This one shall be called Woman,

            For from man was she taken.’” 

And here it is in the Greek (citing the Rahlfs and Hanhart edition of the Septuagint):

καὶ εἶπεν Αδαμ Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη αὕτη.

The Greek word here for “man” (ΑΝΗΡ) translates the Hebrew word ish. And the Greek word for “woman” (ΓΥΝΗ) translates the Hebrew word ishah. (In Hebrew, then, the words for man and woman even sound the same.) This is also the first time that these two Hebrew words appear in Genesis. (Note that ΑΝΗΡ appears in a slightly different grammatical form here. But ΓΥΝΗ appears in its basic form.)

So, the first time the words “man” and “woman” occur in the Scriptures, they appear in the description of the first recorded human speech. And they come in response to God’s greatest gift in the creation – the gift of companionship, the antidote to loneliness.

Of course, it is not just any companionship, it is marital companionship. This is another peculiar feature of Greek. The same words for “man” (ΑΝΗΡ) and “woman” (ΓΥΝΗ) are also the words for “married man” (so, husband) and for “married woman” (that is, wife). In fact, the same thing is largely true for the two Hebrew words which these Greek words translate. (There is an additional Hebrew word, though, that can also be translated as “married man” or “husband.”) This double meaning of ΑΝΗΡ and ΓΥΝΗ will be important for us to appreciate later. But for now, let’s keep going.

So, in the ancient Greek translation of the Hebrew scriptures, we frequently see the words ΑΝΗΡ (“man”) and ΓΥΝΗ (“woman”) referring, together, to all humanity. We see this, for example, in Numbers 6, where the Lord gives instructions for either a man or a woman to make a Nazarite vow. This covers everybody. There is no third gender or, somehow, people who are on an alleged gender “spectrum.” There is only this one, profound, binary distinction.

The same idea is seen in the New Testament. For example, in Acts 8, Saul acts violently against Christians, entering into people’ houses and dragging away “men” (ΑΝΔΡΕΣ – that is the plural form of ΑΝΗΡ) and “women” (ΓΥΝΑΙΚΕΣ – the plural of ΓΥΝΗ) and committing them to prison.

A more uplifting example, found in the same chapter, concerns the people who respond warmly to Philipp’s preaching in Samaria. Both “men” and “women” believe the good news about Jesus and are baptized. Again the words ΑΝΔΡΕΣ and ΓΥΝΑΙΚΕΣ are used. This means adults of both genders – covering all adults.

But the same two words can also refer to married men and women. For example, in Ephesians 5, Paul instructs “men” (ΑΝΔΡΕΣ) or “married men” to love their “women” (ΓΥΝΑΙΚΕΣ) or “wives.” Both “women” and “wives” fit as English translations of ΓΥΝΑΙΚΕΣ, just as “men” and “married men” or “husbands” would work for Greek ΑΝΔΡΕΣ.

In that example, we saw, of course, the plural forms of each word. Here’s an example with each word appearing in the singular. In 1 Corinthians 7, Paul instructs believers who are married to nonbelievers to stay in the marriage, provided that their spouses will keep them. He asks this question (1 Corinthians 7:16 – in the ESV):

“For how do you know, wife (ΓΥΝΗ), whether you will save your husband (ΑΝΗΡ)?  Or how do you know, husband (ΑΝΗΡ), whether you will save your wife (ΓΥΝΗ)?”

In the original Greek we have it like this (Tyndale House Greek New Testament version):

τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;

(Bear in mind that the words we are concerned with are, in fact, appearing here in slightly different grammatical forms. So, we don’t hear ΓΥΝΗ and ΑΝΗΡ, exactly. But don’t let that bother you. It is an aspect of Greek that one can get familiar with over time.)

So, technically, we might render this phrase in English like this:

“For how do you know, woman (ΓΥΝΗ), if you will save your husband (ΑΝΗΡ)? Or how do you know, man (ΑΝΗΡ), if you will save your wife (ΓΥΝΗ)?”

At any rate, the meaning does not substantially change. What is important to note is that the concept of marriage is embedded in the awareness that God has made a “man” and a “woman.” So, embodied in the language itself is the idea that marriage requires one person from each sex. Marriage is not meant for two people of the same sex.

But, now let’s turn to the wise words of the Saviour. Jesus finds himself embroiled in a debate that was intense in his day ­– can one get divorced for any reason at all? The question is posed to him like this (Mark 10:2 – NRSV):

“Some Pharisees came, and to test him they asked, ‘Is it lawful for a man (ΑΝΗΡ) to divorce his wife (ΓΥΝΗ)?’”

In the original Greek we have it as follows:

καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι πειράζοντες αὐτόν.

(Again, the words ΓΥΝΗ and ΑΝΗΡ are there, but their forms are slightly altered, on account of grammatical reasons.)

How does Jesus answer this question? He goes back to the “beginning.” He says (Mark 10:6–9 – NRSV):

6 “But from the beginning of creation, ‘God made them male and female.’ 7 ‘For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.’ So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.”

Now this is a relatively long English citation. And I will not provide the Greek this time. However, we should note that Jesus cites Genesis twice, once from chapter one and once from chapter two. First, he notes that humans were made in God’s image, as “male” and “female” (and, God willing, I will get back to these two words on another occasion). Second, he brings up the phrase that follows just on the heels of the speech from Adam that we began this short study with. That is: a man joins his wife and the two become one flesh.

Now the word for “man” in Greek this time is different than ΑΝΗΡ, the one we have been looking at. But I will not let that detain us here. (The underlying word, in Hebrew, is still the same: ish.)

The key point I want to bring out is this. Jesus is not embarrassed by Genesis, at all. Quite the contrary, he intentionally goes there to find wisdom on what marriage is designed to be. And he sticks with the design. He does not deviate; nor does he innovate. 

Marriage is between a “man” (ΑΝΗΡ) and “woman” (ΓΥΝΗ). This is the way it was at the beginning. And this is the way it should stay, Jesus’ line of reasoning insists.

In an earlier blog post, we recently examined the word for “thorn plant” and, I believe, the study will have touched many of us deeply in our hearts. Was that true for you? It was a study that began in the Garden of Eden and culminated at Calvary. We believe, don’t we, that thorny plants first appeared on the earth, near the beginning, because of a curse? They originated as a direct result of the Fall, of human rebellion to God.

But, can we go back to the Garden of Eden and also study the words for “man” (ΑΝΗΡ) and “woman” (ΓΥΝΗ)? Can we follow the Master back to the beginning? He believes that God created “man” (ΑΝΗΡ) and “woman” (ΓΥΝΗ) to be “husband” (ΑΝΗΡ) and “wife” (ΓΥΝΗ). (The same is true for the Hebrew words ish and ishah.) Can we take Jesus at his word? Let’s follow his line of thought and humbly accept that God knows what is best. Marriage is designed for a man and a woman, just as only these two sexes, in reality, exist.

But wait, there’s one more point to draw out here. Remember Adam’s poetic proclamation of love and relational union in Eve, his woman? He states that the amazing human standing in front of him will henceforth be called “woman” (ΓΥΝΗ) because she has been taken out of “man” (ΑΝΗΡ). Did this really happen? Well, what does Paul say? In chapter eleven of his first letter to the Corinthians, the apostle to the Gentiles says (1 Corinthians 11:8 – this is the ESV):

“For man was not made from woman, but woman from man.”

The Greek says this:

οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικὸς ἀλλὰ γυνὴ ἐξ ἀνδρός·

So, yes, Paul truly accepts the biblical account that, in the beginning, the first woman was created from organic material that God lovingly took out of the first man to fashion into his companion. And the original two then became one flesh, through marriage. Jesus’ teaching points in this very same direction.

Friends, we need to jettison the false idea of human evolution. It really has no place in Christian belief – in reality. We – men and women, boys and girls – have all been made in God’s image. (We’re not the product of some monkeys’ offspring allegedly developing beyond their natural means.) We should cherish the truth that we have been fashioned by God, directly, as image-bearers. Let’s not hide or reject this precious truth.

As always, I will leave off with a song. It is the ancient Greek translation of Adam’s speech in Genesis 2:23 in the Hebrew Scriptures. (And men – if you are married, you may consider singing this song as a sign of your sheer delight in your wife that God has graciously given to you and your gratitude to God for her.)     

Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη αὕτη.

Tiny child – ΒΡΕΦΟΣ

Don’t you just love the Christmas story? I know, me too. We marvel at the unfathomable riches of God’s grace, mercy and love – that Jesus would deign to take on human flesh and dwell among us. Do you remember the sign given to the shepherds? They would find, lying in a feeding trough, a “child,” a ΒΡΕΦΟΣ (pronounced “brefos” – but note that the initial consonant is pronounced like the Spanish “b” or “v”; the lips don’t quite touch). What exactly is a ΒΡΕΦΟΣ anyway?

(Note you can listen to this blog post as a podcast, here.)

To better understand the word ΒΡΕΦΟΣ, often translated into English as “child,” we need to go to the New Testament. That is because the word never appears in the ancient Greek translation of the Hebrew Scriptures – not once.

The word ΒΡΕΦΟΣ appears just eight times in the New Testament. Let’s look at them all. We’ll start with the story of the Messiah’s birth. On the momentous night, the Angel of the Lord announced to the shepherds that a saviour – Messiah the Lord – had been born in Bethlehem, David’s City. And he added (this is Luke 2:12 in the King James Version):

“And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.”

Here is the Greek (citing the Tyndale House Greek New Testament):

καὶ τοῦτο ὑμῖν τὸ σημεῖον· εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ.

The sign was a baby, a ΒΡΕΦΟΣ, lying in a feeding trough. Then the shepherds rush into Bethlehem and see him – our Messiah – as a ΒΡΕΦOΣ, along with his mother Mary and Joseph (Luke 2:16). So, from these two instances, we see that ΒΡΕΦΟΣ can mean baby.

Next, let’s look at Jesus’ honoring of the little ones that come to him. There are a number of versions of this story. Matthew and Mark recall how children (a different Greek word is used) were brought to Jesus for him to give them a physical demonstration of his love. This is innocent and beautiful, isn’t it?

Luke recalls, specifically, that ΒΡΕΦΗ (pronounced “brefeh” — this is the plural of ΒΡΕΦΟΣ) were brought to him (Luke 18:15). Evidently, these little ones, then, were tiny children, babies and infants.

In the book of Acts, Luke relays Stephen’s speech, in which the murder of the young Israelite male babies by Egyptians is recalled. Again, the word ΒΡΕΦΟΣ is used, in the plural (ΒΡΕΦΗ), to describe the babies (Acts 7:19). From Exodus 1, we learn that these male babies were largely newborns.

There are just four instances left. Simon Peter encourages Christians to desire the pure milk from God’s word like newborn “babes,” using ΒΡΕΦΟΣ (1 Peter 2:2). Peter uses another word, a descriptive term, for “newborn,” showing clearly that ΒΡΕΦΟΣ has a wider range of meaning than just newborns.

But how wide is the range of meaning? Paul writes to Timothy saying that from his infancy, he has known the sacred writings. Paul says that from the time Timothy was a ΒΡΕΦΟΣ, he has known the Scriptures (2 Timothy 3:15). This means Timothy was intelligibly hearing scripture, from his mother and possibly others, at this age. To show comprehension of something, a person needs to speak or give a physical gesture. On average, children start talking between 12 and 18 months of age. Paul, then, could be speaking about Timothy’s earliest days from, say, a year-and-a-half old (or even possibly a bit older). Such a child is a toddler. But he might also have been referring to Timothy as an infant (one-year old and younger), if he meant that Timothy was comprehending scripture read to him, or possibly sung in his presence, as he responded with body language. It depends on what Paul had in mind.  

There are just two instances left. And these bring us back to the Christmas story. In chapter one of the Gospel account Luke wrote, he narrates a most joyous occasion of Mary, already carrying Jesus, coming to visit Elisabeth. When the two women meet, in an explosion of joy, Elizabeth is filled with the Holy Spirit, even as the ΒΡΕΦΟΣ in her leaps in her womb. We read the following in Luke 1:41 (this is the World English Bible) –

“It happened, when Elizabeth heard Mary’s greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit.”

The original Greek says this (I’m citing the Tyndale House Greek New Testament):

Καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ Ἐλισάβετ.

So, what is in Elizabeth’s womb is a who, a ΒΡΕΦΟΣ. This unborn baby is none other than John the Baptizer. He is a person – but he won’t receive a name until the eighth day after he is born. I’ll pause the narrative for a moment. We know that Elizabeth was at least six-months pregnant (Luke 1:26), but not much more. Mary will stay at Zechariah and Elizabeth’s place for another three months and leave, when Elizabeth will not yet have given birth (Luke 1:56–57).

Let’s return to the women’s initial encounter. Next, Elizabeth describes to Mary what has happened, explaining that when she heard Mary’s greeting the ΒΡΕΦΟΣ in her womb leaped for joy (Luke 1:44). Mary then explodes into praise of God, uttering her beautiful canticle. And the rest is history.

So, ΒΡΕΦΟΣ has a wide range of meaning – possibly the best single equivalent in English would be “tiny child.” The word’s meaning ranges from baby still in the womb to infant, possibly even toddler. And, of course, it refers to newborn babies, such as our majestic Jesus, asleep in the manger.

But days, weeks and even months before Jesus was born, he was already a ΒΡΕΦΟΣ.

Friends, we should stop killing our children. Rather, let us cherish every ΒΡΕΦΟΣ. How can we do this? First, let us set Christ apart in our hearts, make him holy, as the Lord. Let’s commit to doing and saying what will be pleasing to him. Then, let’s support the local unwed mother, the local crisis pregnancy center. Let’s give of our time, let’s lend a hand. These are people who are making righteous choices and continually doing good. Let’s come alongside them in what they are already doing.

When distressed young mothers we know come to us who are with a tiny child, a ΒΡΕΦΟΣ, in their wombs and have a life-and-death decision standing before them, we should be gentle with them and also give them compassionate, clear advice that will help them for years and years down the road: “go for mothering” or “go for adoption.” Then we should come alongside them, after that, for support.

And amongst believers, we need to teach plainly what is in the Word and speak truth to one another. The church is the pillar of the truth, as we read in 1 Timothy 3:15. Let us never be afraid of consequences – personally inconveniences, such as societal rejection or even jail time – for speaking the simple truth amongst ourselves. Voluntarily “terminating a foetus” is murdering a human – and one’s own progeny at that. We must not call evil “good.”

And friends, when there are those who have committed murder or who have been complicit, let’s have compassion on them, when they come to us and we know that they are broken. Let’s not forget that Moses was a murdered, David was a murderer. We don’t know how far Paul went – but, he certainly was violently persecuting the body of Jesus, the Church. And God had mercy on all of them. So, let’s have mercy, too, and reach out, knowing that we ourselves have been saved from eternal fire and made righteous in Christ’s blood. So, let’s offer that redemption to everyone who has made a horrible decision.

I’ll leave you off with a song I’ve composed for the original Greek of Luke 1:41. It is called ΕΣΚΙΡΤΗΣΕΝ ΤΟ ΒΡΕΦΟΣ (pronounced “eskirtesen to brephos”), which means “the tiny child leaped.” Here is the text again:

Καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ Ἐλισάβετ.

Fire – ΠΥΡ

Fire is perhaps one of the most powerful images – both in the natural world and in the Scriptures. Does fire represent God? Or does it point to the final judgement? Actually, it does both. The Koine Greek word for “fire,” ΠΥΡ, is a very versatile word.

(Note you can listen to this blog post as a podcast, here.)

It can refer to God himself. In the letter to the Hebrews, chapter 12, the author says that God is a consuming fire, ΠΥΡ. Such a statement is made already in Deuteronomy 4, with ΠΥΡ translating the Hebrew word esh, as happens so frequently in the Greek Old Testament. The old Greek translation of Isaiah 33 says something similar about God. And, indeed, appearing on Mt. Sinai to the people of Israel, God’s presence is like a consuming or burning fire (Exodus 24).

Or God may be distinct from fire, while his presence is within it. By night, God appeared in a pillar of fire, ΠΥΡ, leading the camp of Israelites, as we see in Exodus 13–14 and Numbers 9. Something similar occurs in Exodus 19, as God descends on Mt. Sinai, amidst fire.

And, earlier, the Angel of God appeared to Moses in a bush burning with fire at this same mountain, in Exodus 3.

Fire may reflect or pertain to some aspect of God the Father or his Beloved son. For example, Jesus’ eyes in the book of Revelation are like fire, ΠΥΡ. And when Jesus returns to earth, he will appear in fire, according to the word of the Lord through Paul, Silas and Timothy, in 2 Thessalonians 1.

Or, again, on the day of the Feast of Pentecost, the Holy Spirit descended upon Jesus’ followers as tongues of fire, ΠΥΡ (Acts 2). Indeed, John the Baptizer prophesied that Jesus would immerse people in the Spirit and in fire, as we see in Matthew 3. And in Revelation 4, John tells us that seven lamps of fire in God’s presence are his seven-fold Spirit.

God’s word is, itself, likened to fire. We see this in the old Greek translation of Jeremiah, chapters 20 and 23.

Or angels are like fire, ΠΥΡ, according to Psalm 104, cited in the opening chapter of the letter to the Hebrews.

Objects, too, that are put into motion or otherwise affected by God’s presence may also be accompanied by fire. In fact, the first occurrence ΠΥΡ in the Scriptures comes in a powerful encounter between God and Abram, in the land of Canaan, as God makes a covenant with this man. Divinely orchestrated lamp fire, ΠΥΡ, makes its way through the divided portions of the sacrificial animals, in Genesis 15.

I think you’re starting to get the point. There are many and varied, positive associations between fire and God, his Spirit, his word, his servants and his activity.

Of course, the entire sacrificial system is based on fire. Animals must not only be slaughtered, but also burned, in part or in a whole. The instances where fire for sacrifice is mentioned are numerous.

There is a proving of the faith of God’s people that is like, but greater than, the refining of gold by fire. We see this in chapter one of Simon Peter’s first letter. Related there is the fire of the metal refiner mentioned in Malachi 3, who purifies God’s people.

And love’s flashes are the flashes of the Lord’s fire, ΠΥΡ, according to Song of Songs 8.

Of course, there are many other places where fire is implied but the word ΠΥΡ does not occur (or, in the Hebrew Scriptures, the corresponding word esh). Here the positively portrayed topics would be many. Probably, the first thematically linked mention in the Scriptures would be the flaming sword, protecting Eden’s Garden from re-entry by Adam and Eve, after they have sinned, in Genesis 3. The sword is an agent of God.

Other notable instances would include, for example, Isaiah 6, where the prophet, undone at the sight of God in heaven, confesses his and his people’s sins. A coal is brought directly from the altar to his lips to purify them. But the word ΠΥΡ (or Hebrew esh) is not used. We will have to take leave of such thematic examples, though fascinating, because they will take us too far afield.

Focusing again on our word study, we can note many stories where fire appears. For example, Shadrach, Meshach, and Abednego are thrown into a fiery furnace, on account of their loyalty to the Lord. King Nebuchadnezzar, then sees four persons walking around in the fire, unscathed.

Peter denies Jesus while warming himself by a fire (Luke 22). Later, in the Galilee, Jesus restores him, again beside a fire — though another word is used here. Shipwrecked, Paul and others build a fire, in Acts 28. As Paul throws in a bundle of wood, he is bit by a poisonous snake. However, it has no ill effect on him. We could add more stories here.

God also offers promises of protection in his Word to those who are loyal to him. In Isaiah 43 God promises the people of Israel that if they will pass through waters and through fire, they’ll be neither overwhelmed nor burned.

Fire can also represent great evil. In Isaiah 9, God says that wickedness burns like a fire. James 3 tells us that the human tongue is a fire. And fire can be used for great evil. Notoriously, there were those in ancient times burned their children by fire, ΠΥΡ, in worship of false gods. We see this, for example, in 2 Kings 23.

Let’s talk now about fire, originating directly from God, that he uses for his purposes. First, we can note that God uses miraculous fire on altars to demonstrate his stamp of approval. Here are a few examples. In Leviticus 9, fire from God’s presence wondrously comes and burns up the offering on the altar, the day that the priests, Aaron and his sons, begin ministering in the Tabernacle, offering sacrifices on behalf of their sins and the sins of the people. Likewise, the first day that the newly built temple in Jerusalem is used for worship, fire falling from heaven consumes the sacrificial animals on the altar, in 2 Chronicles 7.

Earlier, at that same site, David had built an altar on the threshing floor of a Jebusite, during an hour of great difficulty in Israel. God showed his approval, by consuming the sacrifices there with heavenly fire. This is in 1 Chronicles 21. In 1 Kings 18, Elijah calls out to God to answer from heaven with fire and it falls upon the altar he has built, consuming the sacrifice, the wood and the altar itself – even the dust and the trench of water surrounding the altar.

There is also a revealing fire. In Corinthians 3, Paul informs his readers the great Day will reveal the true value of the work of every follower of Christ. Some will have much to show for their efforts, because their hearts were filled with faith in God and their deeds done for his glory. Others, though, will be saved, but only as though through fire.  (And many of us will be somewhere in between!)

There is also a fire of punishment. People don’t like to talk about this one. But it is important not to ignore. Towards the end of the ten plagues, God sends the worst hailstorm against Egypt that it has ever known, we read in Exodus 9. It must have been horrible, as even fire was mixed in it. Still, God showed mercy, by announcing what he was doing a day in advance and allowing Pharaoh and all Egyptians to bring in people and livestock, should they have faith to believe that the disaster would happen.

Later in Moses’s day, God-sent fire affects even the Israelites. Fire from God consumes two wicked priests, we read in Leviticus 10. Later, two hundred and fifty rebellious Israelite leaders are consumed by fire, through divine intervention, in Numbers 16. Despite the many wonders God performed for Israel and their deliverance from Egypt, that generation complained greatly against God. God’s patience was worn thin. At a location called Taberah, fire from God burned against some of them, as we hear in Numbers 11. 

In Elijah’s day, fire from heaven consumes the soldiers sent to capture him, in 2 Kings 1. James and John, sons of Thunder, want to do something similar to a Samaritan village, we read in Luke 9. But Jesus stays their hands. Now is a time for mercy. More examples could be added.

The main instance of fire from heaven as punishment is, of course, the fire that fell on Sodom and Gomorrah and two other cities. The story comes to us from Genesis 19. Every person living in these four cities are destroyed by fire and sulphur falling from heaven — all, that is, except four people. And one of these people nevertheless dies during the escape, on account of disobedience. The devastation was so great that the entire region became uninhabitable thereafter.

If these wicked cities were completely wiped out, why do we even need the story about them in the Bible? Why shouldn’t knowledge of them be erased from history, too? Paul writes this in Romans 15:4 (I’m citing from the NRSV): “For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope.”

We are meant to be instructed and encouraged by the story of Sodom and Gomorrah’s downfall. Let’s thank God, then, that the story is in the Bible.

Lastly, let’s talk about the final judgment, a lasting punishment which will be by fire. Isaiah 66 tells us that a fire that will never be quenched will consume the corpses of those who have rebelled against God.

John the Baptizer prophesies that Jesus will, in time, separate wheat from chaff, in Matthew 3. The chaff, people rebellious against God, Jesus will burn with an unquenchable fire.

Jesus himself repeatedly warns about the fire of Gehenna, the place of final judgement. Trees that do not produce good fruit will be burned in the fire, ΠΥΡ (Matthew 7:19). Weeds will be separated from wheat. The wheat, those following the Devil’s ways, will be burned up by fire (Matthew 13:40, 42). Good fish will be separated from bad fish. The bad fish will be burned in fire (Matthew 13:50).

Those who did not serve Jesus by taking care of the hungry, the thirsty, the strangers, the naked, the sick, the prisoners will “go away into eternal punishment” (Matt 25:46). They will be thrown “into the eternal fire prepared for the devil and his angels” (Matt 25:41).

Those addicted to perverted or covetous or otherwise inappropriate use of their eyes, if unrepentant, will go away to the Gehenna of fire (Matt 18:9). Other sins, involving the extreme misuse of mouth, through speech, or of hands and feet will incur this punishment by fire (Matt 5:22; 18:8-9).

Even those attached to Jesus, if fruitless, can be removed. They will be burned, Jesus says (John 15:6). Jesus says these things in order to motivate everyone, including his followers, to stay close to him, whatever the cost. In Him alone is life. And it is a good life!

But this idea of eternal judgement by fire is not unique to John the Baptizer and Jesus, the Messiah. Paul speaks of God’s coming wrath and the everlasting destruction for those who do not know God, as Jesus is revealed in fire (2 Thessalonians 1). (More commonly, Paul speaks of the coming wrath, without reference to fire.) The author of the letter to the Hebrews prophesies a fury of fire that will consume God’s adversaries (Hebrews 10). Similarly, James says that the precious metals of rich oppressors will, in rusted form, eat their flesh like fire at the judgement (James 5).

The book of the Revelation of Jesus the Messiah, of course, gives a fuller picture of the final judgement. A “lake” of not water, but fire, ΠΥΡ, will be the final resting place of Satan and his angels and all the wicked, who have not accepted the free redemption from the lamb who was slain (Revelation 19; 20; 21).

At the end of the last blog post, we looked at what Simon Peter says about the flood and the final fire of judgement. Again, here is 2 Peter 3:5–7, in the NRSV:

“5 …by the word of God heavens existed long ago and an earth was formed out of water and by means of water, 6 through which the world of that time was deluged with water and perished. 7 But by the same word the present heavens and earth have been reserved for fire, being kept until the day of judgment and destruction of the godless.”

The speech of God is, itself, presently preserving the heavens and earth – preserving them for ΠΥΡ. For people with no regard for the God of Abraham, Isaac and Jacob, the day of judgment will mean just one thing: fire.

For those who know and love this God, there will be joy and eternal life, in the Messiah – with the greatest intimacy that humans have ever known or longed for. All of those desires will meet their great fulfillment in Jesus the Messiah, for those who know Him and are called by his name.

Simon goes on to repeat this idea of judgement by fire two more times, the word we are studying does not appear there, though (2 Peter 3:10, 12; KJV). All of the elements of the earth will be melted with fervent heat. There will, then, be a reboot of the grandest scale, as the heavens and the earth are renewed.

So, Simon urges those who call Jesus “Lord” to live godly lives. And he calls us to consider the Lord’s slowness to bring this judgement a clear and resilient patience, demonstrating a marvelous mercy.

Judah (also called Jude), a brother of Jesus, also speaks about the fiery judgement at this world’s end. Judah says this (Jude 7):

“Likewise, Sodom and Gomorrah and the surrounding cities, which, in the same manner as they, indulged in sexual immorality and [went away after strange flesh], serve as an example by undergoing a punishment of eternal fire.”

The citation is from the NRSV, with one change – I have translated one phrase more literally, as “went away after strange flesh.” Friends, the message from Judah is that those dwelling in Sodom and Gomorrah engaged in sexual immorality, including, especially same-sex sexuality. You need to know that. (Homosexuality is what Judah’s peculiar phrasing refers to. I have written about this in blog post from March 2023. I’m also writing a book, where this text from Jude will be discussed in one of the chapters. The book is called Jesus and Sodom: Same-sex Sexuality through the Messiah’s Merciful Eyes.)

Judah draws on the precedent of Sodom and Gomorrah, which suffered complete destruction by fire, as a warning. They serve as an example, he says, of what a punishment of eternal fire may be like. And he encourages his readers to save some people, by snatching them out of the fire, if they are able to (Jude 23). We do this, metaphorically, by kindly yet clearly telling people the truth about where the two paths lead – the path of life (Jesus is the way, he is life) and the path of death (living godless lives, without Jesus, without his ways).

The idea is Sodom’s demise being a precedent or foreshadowing of the final fiery punishment is not new. Isaiah, speaking of a day when the “heavens shall be rolled up like a scroll” (Isaiah 34:4; JPS), prophesies about “the Lord’s day of retribution” (34:8). Isaiah describes the Lord judging the nations. The glorious land of the proud is reduced to rubble, the soil is turned into sulphur, with burning pitch. The picture recalls the paradigm of Sodom and Gomorrah’s demise. (Neither the Hebrew word esh, nor the Greek word ΠΥΡ is used in this context.)

Jesus, the Lord, says something similar. In Luke 17:29–30, we read (and this time I’ll cite the King James Version):

“29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed.”

The original Greek text reads like this – I’m drawing on the Tyndale House Greek New Testament version:  

29 ᾗ δὲ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπ’ οὐρανοῦ καὶ ἀπώλεσεν πάντας· 30 κατὰ ταῦτα ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται.

Jesus likens the suddenness and totality of the destruction by fire, ΠΥΡ, and brimstone, ΘΕΙΟΝ, to the ferocious day when the Son of man will be revealed in his glory. So, Jesus encourages his hearers to repent from sin, turn to God and receive the free gift of God’s mercy, through the good news of forgiveness of sins, through his agency.

Please note, this same connection of fire, ΠΥΡ, and brimstone, ΘΕΙΟΝ, is found in the last book of the Bible. Through the Lord Jesus, God discloses to John the revelator that the final punishment for the godless is burning in the lake of fire and brimstone (Revelation 19:20; 20:10; 21:8).

Friends, let’s please bear in mind that same-sex sexuality was a notable sin among Sodom and Gomorrah’s vices. This should offer a strong warning, out of love, to those who would raise the LGBTQ flag – or who would bow, morally, to the weight of its force.

I will leave off with a song, a dirge, commemorating the destruction of Sodom and Gomorrah. May it serve as a precious warning to us, causing us to appreciate this present age of mercy, a time of God’s great patience. The Lord’s flame of love – from where the flashes of human love come – is still graciously, passionately calling us. His fiery love for us calls us all to turn from dead paths and to attach ourselves to his Messiah to find limitless forgiveness, restoration, life, hope of eternal life – and intimacy beyond our dreams with the One who truly loves us.

The lyrics are taken directly from Genesis 19:24. (I am using the Rahlfs and Hanhart edition of the Septuagint.)

First, I’ll give you the English text (this is the NRSV):

“Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven…”

Here is the ancient Greek translation of the Hebrew. You can listen to it as a song.

καὶ κύριος ἔβρεξεν ἐπὶ Σοδομα καὶ Γομορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ

Rain – ΥΕΤΟΣ

Did you know that sometimes too much of a good thing can kill? When creation is out of order, humans suffer. But what puts creation in disorder? In the last blog post, we looked at a Greek word describing a new, painful manifestation in the physical world that occurred on account of Adam’s sin. Today we will look at what happens when human society gets out of order, when what is meant for blessing becomes a source of destruction.

The Koine Greek word ΥΕΤΟΣ (pronounced uetos – and the first vowel is /u/, as we find in the French “u” or German “ü”) – this word means “rain.” It can refer to light rain or torrential downpours.

ΥΕΤΟΣ first appears in the Scriptures in Genesis 7, where God predicts the torrential rain that will bring about the flood. Genesis 7:4 reads (and I’m citing the Jewish Publication Society version):

“For in seven days’ time I will make it rain upon the earth, forty days and forty nights, and I will blot out from the earth all existence that I created.”

The ancient Greek translation of the Hebrew text says the following:

ἔτι γὰρ ἡμερῶν ἑπτὰ ἐγὼ ἐπάγω ὑετὸν ἐπὶ τὴν γῆν τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας καὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν ἐποίησα, ἀπὸ προσώπου τῆς γῆς.

(This is from the Rahlfs and Hanhart edition of the Septuagint.)

It’s always important, I believe, to note when the first time a word or concept appears in the Bible. Here, the Greek word ΥΕΤΟΣ is translating the Hebrew word geshem, which also appears first here in the Hebrew Old Testament. The Greek word appears a number of times in the story about Noah. ΥΕΤΟΣ will not appear again until the ten plagues, in Exodus. (And the Hebrew word geshem will not occur again until the book of Leviticus.) ΥΕΤΟΣ, rain, therefore, is closely associated with the flood.

What does this tell us? A lot. Here’s how. First, we should note that rain is very often a blessing from God – provided it comes at the right time and in the right amount. This principle is stated explicitly in Leviticus 26 and in Deuteronomy, chapters 11 and 28. (In the last two instances, ΥΕΤΟΣ translates another Hebrew word, matar.) God promises that, if his people will abide by his commandments, they will receive the rains in their appropriate season, so that the earth will be fruitful. The people of God will, therefore, receive an abundance of blessing, in the form of material provisions – food to eat, fodder for animals and other produce to bring humans joy.

When the temple in Jerusalem is dedicate, King Solomon calls upon God to hear the people’s prayers for rain in the future, in the event that there is a drought. Solomon recognizes that the drought might occur on account of the people’s sin. In both versions of the event (1 Kings 8 and 2 Chronicles 6), our word ΥΕΤΟΣ is employed.

The same idea appears in the New Testament. In a public speech in Lystra, talking to non-Jews, Paul speaks of ΥΕΤΟΣ as a blessing from heaven, for fruitful seasons, to provide food and make hearts joyful (Acts 14).

All of these places in the Scriptures point us to the first mention of the concept of rainwater, namely Genesis 2. There a different word is used – both in Greek (ΒΡΕΧΕΙΝ, pronounced brechein) and in Hebrew (himtir). In that case, the word used is a verb, meaning “to rain.” But the word is not based on the same root as the noun ΥΕΤΟΣ (or, in Hebrew, the word geshem), meaning “rain,” which we are concerned with in this study.

The point is this: when the concept of rain first appears, the book of Genesis describes it as a means by which God will water the earth, causing vegetation to be produced. So, in essence, God would want rain to be a blessing.

Indeed, God likens his own Word to rain, which will invariably water the earth. This profound idea appears in Isaiah 55. What God says will always accomplish what he desires – one way or another.

Now, we know that withholding rain can be a punishment. We saw this already in Solomon’s prayer. It is clear, too, in Moses’s words in Deuteronomy 11. If there is no obedience, there may be no ΥΕΤΟΣ.

History gives us a clear, practical example of this consequence. Ahab was one of the most wicked early kings in the Northern Kingdom – that is the Kingdom of Israel, which broke away from the Southern Kingdom or the Kingdom of Judah, after Solomon died. Ahab introduced pagan worship into the people of God to a previously unknown extent. Times were dire. As a result, God predicted a drought, through the mouth of Elijah, the prophet. In 1 Kings 17–18, we read about the absence of ΥΕΤΟΣ for years and, then, at the prophet’s prayer, the restoration of it.

In a similar vein, the prophet Isaiah speaks of the Kingdom of Judah, likening it to a vineyard. Because the vineyard has produced no good fruit, God will withhold ΥΕΤΟΣ from it.

But, what about too much rain? A torrent of ΥΕΤΟΣ appears in Exodus 9 – along with hailstones and fire, falling from heaven, and also thunder. This is one of the great plagues that God brings against the Egyptians – a civilization that despised God’s people, murdered their infants and had enslaved them.

Rain at the wrong time could spell a disaster for God’s people, too. Noting that the people were rebelling against God, the prophet Samuel prayed for rain and thunder during harvest time. Every farmer knows that rain at harvest spells disaster. You cannot get the harvest off the fields. And God answered Samuel’s prayer. Here, ΥΕΤΟΣ was a stern rebuke from the Lord.

And this sort of phenomenon is precisely what happened in Noah’s time – only to the nth degree. The word ΥΕΤΟΣ, then, is foundationally associated with the flood, where creation gets out of order, on account of human activity that has become lawless, deviating from God’s good order and design. An overabundance of what should be a blessing – ΥΕΤΟΣ – overwhelms the world and submerges it. Then, a cosmic reboot takes place. Noah and his family begin again.

When we as humans get out of order, the created world follows suit. Human sin produces the ill effects of disordered processes in creation – floods, droughts and other natural disasters. All of these have continued since the fall. The earth is affected by the cumulative weight of the sins of the generations before us on the earth – and our generation has added our own set of sins to the mix. And these have not been miniscule. We should never blame God, when natural disasters strike, as if God has done something wrong. It is human rebellion, human insubordination to God’s good ways that have put – and continue to put – creation into disorder, bringing about such disasters. So, it should not surprise us, when floods, forest fires, famines and the like take place.

What should surprise us is when everything is working as it should be. This is a clear sign of God’s mercy. We should not take this for granted. Jesus says the following about rain (though, here the word ΥΕΤΟΣ does not appear – so, I am deviating a bit from the word study). I’m citing from Matthew 5:44–45 in the New Revised Standard Version:

44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.

When God’s rain falls on the earth in good amounts and at the right time, this is a sign of his incomparable mercy. As a whole, as humanity, we don’t deserve it.

So, as Christians, the next time we experience weather as it should be – whether sunny at the right time or rainy at the appropriate season – let’s give thanks to our gracious Dad and God, whose persistent and passionate desire is to bring blessing to all Noah’s children.

Let’s remember the rainbow (ΤΟΞΟΝ), too – the sign of God’s mercy, signalling that he will never again destroy the whole world with a flood. And let’s call the thorn plants (ΑΚΑΝΘΑΙ) to mind, too, remembering how Jesus wore this physical representation of the curse on his beautiful head, all to show God’s mercy to us.

Finally, I’ll leave you with one further thought regarding the rain-based flood. Jesus’ disciple Simon Peter says this about the flood (2 Peter 3:5–7, again in the NRSV):

5 …by the word of God heavens existed long ago and an earth was formed out of water and by means of water, 6 through which the world of that time was deluged with water and perished. 7 But by the same word the present heavens and earth have been reserved for fire, being kept until the day of judgment and destruction of the godless.

(I’ve deviated again from the word study, here, since ΥΕΤΟΣ does not appear.) Peter describes how, long ago, the world was once decimated with water. In the future, though, he assures us, a final destruction by fire will occur for those who stubbornly have resisted God’s bountiful offer of mercy. So, in the next post, then, we will talk about “fire” (ΠΥΡ – pronounced pur, again with the “u” as the French “u” or German “ü.”)

As in the previous posts, I’ll leave off here with a song I’ve written for the occasion. It comes from the text of the Old Greek version of Genesis 7:4. The song is called ἐπάγω ὑετὸν ἐπὶ τὴν γῆν (epago ueton epi ten gen). In the title you can hear our word ΥΕΤΟΣ in the object form,  YETON. Enjoy!

Thorn Plant – ΑΚΑΝΘΑ

A topic too painful to ignore – and a mercy too vast to comprehend – this is what we will talk about today. In the last blog post (or podcast), we looked at a Greek word relating to the time of the flood. Today we will go back even further, chronologically.

The Koine Greek word ΑΚΑΝΘΑ (pronounced akantha) has a broad range and can mean “thorn plant” or “thistle” or “brier.” In the plural, ΑΚΑΝΘΑI (akanthai), the word might sometimes be most easily translated into English as “thorns.” This word has a very special place in the Bible.

Did you know that there was a time on earth when no thorns existed? The word ΑΚΑΝΘΑ first appears in the Bible – that is, in the Ancient Greek translation of the Hebrew Scriptures – in the tragic words that God speaks over the earth, as a curse. The curse comes in Gen 3, on account of Adam’s sin. An original bliss and perfection had been destroyed. God says in Genesis 3:18–19 (and the translation is from the New American Standard Bible):

18 Both thorns and thistles it shall grow for you; Yet you shall eat the plants of the field; 19 By the sweat of your face You shall eat bread, Until you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.”

The Old Greek translation of the Hebrew text of Genesis 3:18–19 says this:

18 ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φάγῃ τὸν χόρτον τοῦ ἀγροῦ. 19 ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήμφθης· ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ.

(I am using the Rahlfs and Hanhart edition of the Septuagint.)

These are the first negative words God speaks in the Bible, as the rupture between humanity and God is brought to light.

So thorny plants – or ΑΚΑΝΘΑI – are unequivocally linked to humanity’s downfall, the frustration of creation, and the requirement of Adam and his descendants to work the earth. They will have to toil now, contending with the thorns and thistles that the earth will now produce, in order to make the earth fruitful. They will work by the sweat of their faces.

The Greek word translates here the Hebrew term kotz (קוץ). But it can also come as a translation for other Hebrew words. (One example of it translating another Hebrew word is the phrase about a lily among thorns in Song of Solomon 2:2.)

The word ΑΚΑΝΘΑ appears in the New Testament, too. In Jesus’ parable of the sower and the seed, for example, one of the four soils receives the seed, sprouts a plant, which is then choked out by thorny plants (ΑΚΑΝΘΑI). Jesus explains that these thorn-bearing weeds are the worries of this age and the deceitfulness of wealth and the desires and pleasures of life. Jesus likens these forces, which wage against our spirits, to the effects of the curse of the earth.

More important, of course, is the appearance of thorny plants during the hour of Jesus’ suffering. Typically, in competitions of sports and the like, a winner would receive a leafy wreath worn on one’s head. Like a crown, placed on the head of a king or queen, a wreath was a means of honouring someone. The beautiful growth of God’s creation was specially fashioned and purposefully employed to adorn the most notable part of a person’s body, as a mark of beauty and distinction. The use of a thorn plant for a headdress, of course, is a horrible mockery of this convention.

In contrast to the conventional demonstration of honor, Jesus received a wicked display of dishonor, as soldiers twisted a bunch of thorns on a plant branch into a wreath.

They placed the wreath of thorns on his head, kneeling before him, mockingly, hailing him as king of the Jews. The rod that they had placed in his hand as a mock king’s scepter – this they also then took and used to beat his thorn-crowned head with. Matthew 27:29–30 says (I’m citing the New International Version):

29 and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. “Hail, king of the Jews!” they said. 30 They spit on him, and took the staff and struck him on the head again and again.

The Greek text says this (I’m drawing on the Tyndale House Greek New Testament):

29 καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες· χαῖρε βασιλεῦ τῶν Ἰουδαίων. 30 καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.

After this, everything went immeasurably downhill. The parallels with the original state of humanity, at peace with God, are breath-taking. There was once a tree in a garden, given to produce life, where the first man and woman, naked and unashamed, enjoyed both unbroken fellowship with one another and continual friendship with God. Now, another man, stripped of his clothing, was nailed to a dead tree, used for the purpose of murder, with thorns on his brow, abusively shamed by people around him, crying out to his God and Father over the agony of their ruptured relationship, with a sense of being forsaken by God.

The very thorns which are a noteworthy element of God’s original curse on the earth, because of Adam’s disobedience, were placed on the head of God’s beloved Son, sent to earth to save all who would believe in him. He was sent to rescue all of us who would turn from our sins to believe in and receive God’s loving mercy. Jesus could easily have resisted the evil people who treated him in this abusive way. But he didn’t. God’s overture of mercy and forgiveness was extended, through Jesus, even to the soldiers that lampooned him, placing the thorny headdress on him.

Let us never forget that there was once a time when there were no thorns on this planet. Let us not forget, not least of all because, for those of us who call Jesus our Lord, we remember that Jesus’ own head bore the punishment of human sin. Because of his enduring this suffering, out of love, he made a way so that in the future there will be a new heaven and a new earth, where pain, suffering and aberrations in creation – such as thorns of all kinds – will never be present. (Trees, however, will abide with us forever, the Scriptures inform us.)

Here is a song I’ve written for the text of the Old Greek version of Genesis 3:18–19. It begins with the word ΑΚΑΝΘΑΣ, which is the object form of ΑΚΑΝΘΑI, that is the plural of ΑΚΑΝΘA.

(For those who are interested, you can listen to the content of this post as a podcast.)