Sunday, December 2, 2012

Stand Firm - Stand Broken

But we have this treasure in earthen vessels, that the surpassing greatness of the power may be of God and not from ourselves (2Co 4:7 NAS)

The conjunction ἵνα  (in order that, so that, that) can denote purpose, aim, or goal.  “Since ἵνα here marks a divine purpose, not an aim devised by Paul, it carries with it the implication that the purpose is achieved.” (Harris 340). ἵνα clarifies God’s purpose of putting His treasure in fragile vessels; “That people clearly recognize that the transforming power (δύναμις) of the gospel is God’s alone and that the strength (δύναμις) of its ministers to endure hardship comes from God alone.” (Harris 340).

This double significance of (δύναμις); that of transformation (Rom 1:16 justification; 1Cor 1:18 sanctification), and of endurance (2 Cor 13:4), enables the Christian to stand firm against the desires of the world the flesh and the devil! (1Jn 2:13-16; 1Jn 5:19)

 Principles that connect the power of God to the spiritual battle the believer encounters include:

*God’s power is revealed through the struggle. In fact, if there is no struggle, the treasure is safely tucked away along with God’s power.

*God’s power is released through our brokenness. 

*Through our commitment to “stand firm -stand broken”, others will see God’s power, and God ‘s name will be glorified!
 
we are afflicted in every way, but not crushed; perplexed, but not despairing;
  persecuted, but not forsaken; struck down, but not destroyed." (2 Cor 4:8-9)

Wednesday, October 31, 2012

Halloween: worldview, witches and warfare!


Take time this holiday to examine your worldview. If one does not believe in the existence of a spirit world, this holiday is a pretty fun day to spend time with friends, dress up and meet the neighbors, not to mention the candy! However, if one has had contact with dark spiritual forces, it may not feel like a fun game anymore. Both the dates of Christmas and Halloween began as a pagan holyday that the church sought to build Christian truth and tradition into a pagan society to help change the focus from paganism to Christianity. Halloween was not so successful. Today, pagan religions and those who follow Wicca (Witchraft) celebrate Halloween as their holy day under the old pagan name Samhain.
Below is a quote from a Wiccan website:
 "Halloween, plain and simple is our favorite time of year. A true time for witches, Witchcraft itself, and Wiccans alike who feel that on this night the separation between the physical and spiritual realities is it's least guarded and it's veil the thinnest. It is a time for dimensional openings and workings, it is a somber holiday, one of dark clothes and thoughts for the dead, it is said to be the time when those of necromantic talents can speak with the dead and it is certainly a time to remember ones own dead. Witches believe it is a time of endings of relationships and bad situations and it is the time when one can see the glimmer of hope in the future. There are as many concepts attached to this holiday as any other, truly a time of remembrance of our ancestors and all those who have gone before. "
The question of worldview is an important one to reflect on. If a Christian bases his or her faith on the supernatural act of the gospel, that "disarmed the rulers and authorities (Col 2:15 NAS)" he should be aware of both the power of the Holy Spirit, and of the evil one. One should not make light of a Satanic high holy day, but rather be aware of a night that contains concentrated demonic activity!
At the same time, the Christian is free from the bonds of Satan and should not be judging others, or be taken captive by fear. The context of the above verse continues "Therefore let no one act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day (Col 2:16 NAS)". I do not know if Halloween constitutes a "festival" or that candy can be considered "food", but we should approach the darkness with the attitude Paul has in the following verses; 
"If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 3 For you have died and your life is hidden with Christ in God. (Col 3:1-3 NAS).
Let us use this time not to judge others, but to bring the focus back to Christ as our early church fathers tried to do. Let us be aware that the evil one is more active tonight in the lives of Satanists, and that his presence may be felt in our neighborhood. Let us be prepared to stand firm against “the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places”. (Eph 6:12 ESV) Let us be careful, protect our children, and be a witness to the gospel this night as many eyes are focused on the spirit world!

Sunday, October 28, 2012

Unseen treasure made visible through broken hearts!

But we have this treasure in earthen vessels, (2 Cor 4:7)

The BADG lexicon records three definitions for the word a σκεῦος; “vessels”, or  “pots,”  which give specific reference to 2 Cor 4:7. In this context, σκεῦος refers to a “human being exercising a function, instrument, or vessel”.  

 English relies heavily on word order to indicate the relationship among words in a sentence and follows a common pattern: Subject- Verb-Object… Greek, however, depends on both word order and inflection – a change in spelling of a word which indicates a change of relationship…. Case endings and other inflections, when deciphered in context, are important signs for getting at the meaning the writer is seeking to communicate” (Harvey 8). In our text σκεῦος/vessel is inflected in the dative case. The dative case noun normally functions as the indirect object, and in this context is related to the “position” of the object, in its relationship to the verb “to have.”

To help qualify the vessel, the text provides the adjective ὀστρακίνοις (made of earth/clay) This is used in the form of  “imagery, denoting breakableness” (BDAG).

 Harris expounds “…such vessels were regarded as fragile and expendable because they were cheap and often unattractive. So the paradox Paul is expressing is that although the container is relatively worthless, the contents are priceless. Although the gospel treasure is indescribably valuable, the gospel’s ministers are of little value in comparison. In describing those to whom the gospel is entrusted as earthenware vessels, Paul is not disparaging the human body or implying that the body is merely the receptacle of the soul. For him the σκεῦος (“object, vessel, jar) was no more the container in which was placed the treasure of the ψυχή (soul) than the ‘outer person’ was a detachable outer garment clothing ‘the inner person’ (cf 4:16). ψυχή (soul) refers to the whole persons, who, although insignificant and weak in themselves, becomes God’s powerful instruments in communicating the treasure of the gospel.” (Harris 340)

The treasure, while unseen (4:18), becomes visible through the weakness of the vessel. (2Cor 4:8-9). The treasure not only relates to the gospel but projects an image of the gospel through struggles the believer encounters (2Cor 4:10-11). When one stands firm in the midst of the struggle he can become a powerful witness to this gospel treasure! Simply put, it is through our suffering and our response in faith to it, that the power of God can be seen by others! Through broken hearts the gospel is preached as our words are authenticated by a supernatural conviction! Once we grasp the treasure we have, we can agree with Pauls words; "for when I am weak, then I am strong" (2 Cor 12:10).

Sunday, October 14, 2012

Where does our value come from?


 But we have this treasure
The BDAG lexicon translates the word treasure, (θησαυρός), as;

1. a place where someth. is kept for safekeeping, repository
2. that which is stored up, treasure
    a. of material things
    b. of transcendent things 
        α. of the treasures in heaven
        β. θησαυροὶ σκοτεινοί treasures lying in darkness
        γ. of the gospel and its glory 2 Cor 4:7

       “A θησαυρός was a storehouse or strong room for precious things or any receptacle for valuables; hence it referred to anything precious, “treasure.” (Harris 339) Paul only uses this word here and in Col 2:3 where he identifies the treasure as wisdom and knowledge, the chief receptacle being Christ, himself, who in his person, contains the true knowledge of the mystery of God (Col 2:2)! The revelation of the mystery of Christ is discovered in the gospel  Col 2:9-15 as the power of salvation that not only brings life with God, but freedom from death, and the deliverance of the bondage from the evil one, (rulers and authorities of death). It is this very gospel that Jesus brought to us for salvation, and later entrusted this power to us to carry it as stewards with the purpose to bring it to others.
 
Harris cites the general meaning of θησαυρός (a store room) for the definition of the treasure. The implication is that the value, which comes from the item stored, is imputed, or given to the one who houses the item. In other words, the treasure makes its guardian a valuable, and precious place!

The BDAG in contrast cites the second definition referring to object as the source of what gives the storehouse value. These two nuances provide an incredible incite to our passage. The believer has great value because he is the “earthen vessel” of the gospel. He is not valuable because he is a worthy vessel, but rather, the believer is valuable because of the treasur he holds!

Those who house the gospel treasure develop a new sense significance and purpose in life. They take on a new sense of self worth, not because they are better than anyone else, in fact ,the gospel reveals the opposite it true. Their new sense of self worth does not come from their flesh, or earthen vessel, but from the value of the gospel they carry inside. When the apostle Paul discovered this treasure, he said;

“ I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ, (Phil 3:8)

This treasure is so precious; one becomes willing to give up whatever earthly treasure that comes between them and following Christ. It is so valuable that one is willing to bear suffering and persecution in order to bring this good news to the nations. It is so life giving, that one grieves and fervently prays for those who are blinded by the “god of this age” who has veiled this treasure to keep them in darkness  (2 Cor 4:3-4).

The next time you feel discouraged, and feel like you have little worth, take a look at the gospel that is layed up in your heart, and remember that you are not valuable because you are a worthy vessel, but because of the treasure you hold!  

Sunday, September 30, 2012

τοῦτον ties the treasure to the gospel


“But we have this treasure…Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον…”. (2 Cor 4:7)

The demonstrative pronoun τοῦτον”(this) ties the treasure to the immediate context of the gospel.

 θησαυρὸν τοῦτον (this treasure, or literally treasure this)

οὗτος, αὕτη, τοῦτο (Hom.+) demonstrative pron., used as adj. and subst.
      2. as adj., pert. to an entity perceived as present or near in the discourse, this (BDAG)

The demonstrative pronoun “this” is used as an adjective that pertains to an entity perceived as present or near in the discourse.  “this treasure must be something explicitly mentioned in the context because of the τοῦτον,  whether it be the illumination that comes from the knowledge of God’s glory (v.6) or from the gospel and its glory or the gospel itself (v 3-4), or the ministry of the gospel (v1). Common to all these proposals is a reference to the gospel” (Harris 339).

 While commentators have take different directions into how the gospel relates to the treasure, one thing is certain, the treasure is directly tied to the gospel!

Friday, September 28, 2012

Possession of the gospel leads to a sense of obligation


“But we have this treasure…Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον…”. (2 Cor 4:7)

Part III Possession of the gospel leads to a sense of obligation

Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον… But we have this treasure… the verb Ἔχομεν “we have” is used in the same sense as in 4:1 “We have this ministry”  and “denotes possession not in the sense of ownership (as though Paul owned the ‘treasure’ and hid it in a container for safe keeping) but in the sense of privileged guardianship ‘we are trustees of this treasure’” (Harris 339). Based on the context of the passage,  Harris tied the nuance in 4:1, to the the same verb in  2 Cor 4:7 “We have this treasure…”

The BDAG identifies eleven different ways the verb ἔχω (to have, to hold) can be used in the Bible. As one can see, the context helps determine which nuance applies to the text.

1. to possess or contain, have, own
2. to stand in a close relationship to someone, have, have as
3. to take a hold on someth., have, hold (to), grip
4. to carry/bear as accessory or part of a whole, have on, wear
5. be in a position to do someth., can, be able,
6. to have an opinion about someth., consider, look upon, view
7. to experience someth., have
9. special combinations
10.to be in some state or condition,
11. to be closely associated, in a variety of renderings, hold fast, be next to, be next

The BDAG continues to identify several sub-nuances that further help clarify the subtle meaning of the text.

 7. to experience someth., have
     a. of all conditions of body and soul
              -of illness,
             -gener. of conditions, characteristics, capabilities, emotions, inner possession
             -of advantages, benefits, or comforts that one enjoys
             -of a sense of obligation in regard to someth
             -of a sense of inevitability in respect to some action
     b. of temporal circumstances w. indications of time and age

The context of the 4:7 helps clarify that our possession of the treasure is a shared experience! This nuance helps define the treasure metaphor. One does not “experience” a treasure such as gold and silver, but he/she can have a personal experience with his/her encounter with the gospel! It is this experience that leads to a sense of obligation. To pick up on Harris’ insight of privileged guardianship and the idea of being a trustee of the treasure, further investigation reveals that we share a sense of “obligation” to the treasure we hold. When one looks at 2 Cor 4:7 a concept of stewardship begins to emerge.

Tuesday, September 25, 2012

The structure and context of the verb Ἔχομεν help believers understand that the treasure they possess is certain, and exists in the present tense!

“But we have this treasure…Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον…”. (2 Cor 4:7)

 The structure and context of the verb Ἔχομεν help believers understand that the treasure they possess is certain, and exists in the present tense!
 
The verb Ἔχομεν, translated “we have,” is conjugated as a present active indicative first person plural.

“The mood of a verb portrays the speaker’s affirmation of the certainty of the action or state. A verb in the indicative mood makes a statement or asks a question…(and) is the only mood in which time of action is made explicit by the tense of a verb. In all other moods, kind of action is the factor indicated by the tense” (Harvey 19,21). The present tense in the indicative mood tells us, with certainty, that Paul possessed this treasure at the time he wrote the epistle. This is congruent with the context that points to the location of the treasure being in “earthen vessels” (4:7).

The “inclusive” or “exclusive”  use  the verb, Ἔχομεν (we have), asks the question; who does this “we” refer to?  The inclusive we is the use of the first person plural to include both author(s) and audience. This contrasts with the exclusive we in which the first person plural restricts the group to the author and his associates (whether co-authors, those physically present, even those who, distinct from the audience, have participated in some of the author’s experiences, etc.... The context and overall thrust of the book are the best clues. In particular, the presence of the second person plural in the same context often signals an exclusive we (but there are many exceptions)(Wallace 397) .

At first glance, the surrounding context of 4:7 reveals the use of the 2nd person plural, as noted above,  before and after our text in 4:7; (cf: 4:5  “ourselves” and “your” clarifies the “we” as exclusive; 4:12 “us” and “you”  clarify the “we” in vs 11 as exclusive). Paul is giving an account of his ministry (and that of his associates), to which the “we” would exclusively  refer to (4:1). Yet when he refers to the gospel (4:3-4),  the exclusive “we” broadens to include believers, in contrast to the unbelievers of whom "the gospel is veiled" (4:3). If the “treasure” that Paul refers to in earthen vessels (4:7) relates directly to the veiled gospel (4:3, 6), then the 1st person plural Ἔχομεν  in 4:7 “we have” can be considered inclusive to believers and exclusive to unbelievers. Under this inclusive interpretation, one can confidently conclude that the treasure believers possess is certain, and exists in the present tense!

Monday, September 24, 2012

The conjunction δέ helps connect the gospel to the treasure!

But we have this treasure…Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον…”. (2 Cor 4:7)

 Part I; The conjunction δέ helps connect the gospel to the treasure!

δέ (Hom.+) one of the most common Gk. particles, used to connect one clause to another, either to express contrast or simple continuation. When it is felt that there is some contrast betw. clauses—though the contrast is oft. scarcely discernible—the most common translation is ‘but’. When a simple connective is desired, without contrast being clearly implied, ‘and’ will suffice, and in certain occurrences the marker may be left un-translated” (BDAG ). 

 Our most common English Bible translations (NIV, NASB, KJV) chose to translate the conjuction with the stronger connective “but” in verse 7, which would imply a contrast between the preceding thought of the Glory of God (Vs 6) to the earthen vessels (humans) in vs 7. However, Both Harris and the BDAG consider the δὲ a weaker connector, used to continue, or develop, the idea of the glory of God that becomes housed in the earthen vessel!  In this case, the conjunction would be translated “and” or “now.” Harris even suggests leaving the δὲ un-translated, which would render the verse;  “This treasure entrusted to us,” (339).  This subtle nuance helps keep the focus on the gospel, as it unfolds from verses 3, and 6 and helps develop the context for the treasure metaphor in verse 7.

Saturday, September 15, 2012

Seek the Kingdom… Make a Purse?


Seek the Kingdom… make a purse?

“make yourselves purses which do not wear out, an unfailing treasure in heaven” (Luke 12:33 NASB)

The grammatical use of the appositional construction can help clarify the meaning of the text.

 An appositional construction involves two adjacent substantives that refer to the same person or thing and have the same syntactical relation to the rest of the clause. The first accusative substantive can belong to any accusative category, and the second is merely a clarification of who or what is mentioned. Thus, the appositive ‘piggy-backs’ on the first accusative’s use, as it were.” (Wallace 199-200)

The apposition in this text clarifies that the disciples are to make a purse to hold heavenly treasure.  However, “The significance of the metaphor is not clarified: what is treasure in heaven?” (Marshal 532).   

“There is an implied contrast with earthly treasuries, which are perishable and hence a cause for anxiety”  (Marshall 531). This idea is supported by the context of the parable that Jesus taught in 12:12-21, and the anxiety the disciples may have experienced when they left possessions to follow Jesus (12:22). Anxiety does not come from God, but rather reflects the fear of uncertainty of one’s security or outcome and can cause a tension that can limit one’s desire to and/or limit what they give to the poor.

The pronoun ἑαυτοῖς translated as “yourselves” is a dative reflexive masculine plural. The dative case can function as an indirect object and is often translated with ”to” or “for,” which would help us translate this passage “make for yourselves purses”.

The pronoun is reflexive and its function is to “highlight the participation of the subject in the verbal action” (Wallace 350), the subject in this text are the disciples, who are implied in the verb and can be traced back to vs. 22. Thus the reflexive places an added emphasis on the disciples’ participation in the action of making themselves a purse.  
So what are the disciples supposed to participate in? The context reveals the painful answer;  to sell their possessions and give the proceeds to the poor! (Lk 12:33a) There is an implied heavenly exchange where the disciples will receive heavenly treasure in response to their obedience, and the purse they make will be the receptacle for that treasure!  

As we seek the Kingdom of God, a change in the source of our security and provision begin to take place.

I wonder if the metaphor of making a purse illustrates the need for the disciples to prepare their hearts  to seek  first His Kingdom. If the purse represents the receptacle for heavenly treasure, than the heart can be thought of as the receptacle for spiritual blessing. The passage is complex as it contains multiple metaphors (purse, treasure, and heart). It is at times like these that an understanding of the biblical context is so important, lest we subconsciously replace it with our personal context to fill in the blanks. Whether the purse represents the heart or serves to bring our attention to it, we come to the same conclusion, that our heart plays a major role in our relationship to our temperal treasure and eternal peace (Lk 12:34), which I would venture to say, centers on our faith in God. It also is the place where our anxieties and fears come from. Our anxieties can have a major influence in our giving. When seek for his kingdom, Jesus can enter in and replace our anxiety with an eternal security that will free us up to give without measure, and with a joy that is uninhibited by fear!

 I believe this passage is all about the heart, and how it can be bound or freed by the way we hold onto our earthly treasure. It is about the process of finding and living in the Kingdom of God. Let’s not get caught up in our possessions, either in its abundance, or lack thereof, lest we lose the point. It’s really not about the stuff, but rather what gets in the way of one’s relationship with God and His kingdom that muddies the heart! If we can align our heart and our treasure to the Kingdom, all else, (obedience, provision, service, and even our stuff etc…) should fall into place.

This is much easier to read (and write) than to live out. When we prepare our hearts for Kingdom living, we enter a spiritual battle that rages like a storm trying to re-shackle us with old and new anxieties, which can create a fear that robs us of our joy in giving, and the presence of God in the relational sense.  The Kingdom we have access to now, exists in the context of our sanctification, which involves an intense struggle as part of the process to make us holy! It is to be expected and prepared for.

 Next time you feel anxious or fearful, seek the kingdom, and sell whatever it is that keeps your heart from allowing God to be Lord of your life. That is how you “make a purse” and prepare your heart to be filled with treasure!

Saturday, September 8, 2012

Camels and Needles

Camels and Needles, the struggle with grief in our giving! “he went away grieved; for he was one who owned much” (Mt 19:22 NAS).

The grammatical structure of the Greek word for “grieved” helps us understand the importance of giving! (λυπούμενος), translated as grieved, sad, or sorrowful, often translated in our Bible in the past tense, is actually a present tense adverbial participle. Its relati
onship to the action of the main verb “went”, gives the idea of progressive action. This could be translated with “ing” or literally “went away grieving.” The nominative case identifies the emotion of grieving to the subject, and the passive voice flips the subject to receive (rather than initiate) the action. Wow, who would not be grieved if he walked away from the Son of God, because of the struggle with his possessions! Perhaps he did sell his possessions and came back, the text does not say what happened after he left, but the main point for the reader is the emotional struggle of the heart to their experiences in God’s command to give! Note the paradox, “sell your possessions and give to the poor, and you shall have treasure in heaven”; (Mt 19:21 NAS). The grammar makes the point clear, as an adverbial participle of “manner” the emphasis “refers to the emotion that accompanies the main verb” (Wallace 627).

With that said, Matthew is not saying it is wrong to have “much” but rather, be careful of the hold your possessions can have on your heart! To be clear, Jesus is not saying; simplify your life by giving to the poor, so you can be free to follow him. If we all did that, we would not be able to give much, there would be little treasure in heaven and we would not have much ability to help the poor! As a missionary who works with the poor, I can tell you, the poor would think you rather foolish to empty yourself of the resources God has given you to help them for a short term gift! Rather I believe Matthew is saying, be careful that the riches you have do not get in the way of following Jesus!

The real treasure in heaven is being present with Jesus on earth, and reflecting his love through your possessions to those in need! We do not give just because others are poor, we give because through our giving we connect to God, and through our witness of following Jesus, God connects to the poor! The main point being, our mission is to help others “follow him”, and our giving is one means to that end! God has equipped us with riches to do this. If we get hung up on our stuff, our ability to make this connection becomes harder to do, than for a camel to go through the eye of a needle! (Mt 19:24)

Treasure up

If your spiritual tank is empty, pull over and "treasure up"!
When we give to others in need, we literally “treasure up” or “lay up” (ἀποθησαυρίζοντας) a foundation that will help us “take hold” (ἐπιλάβωνται) of our eternal life (1Ti 6:19)! I fear that in these times of economic uncertainty, we may be tempted to fix our hope on our limited resources instead of our faith in God. Be careful not to lose sight that our eternal hope comes through an understanding that all we have comes from God’s hand (1Ti 6:17 NAS)! Fix your eyes on Jesus and his gospel (Heb 12:2), and remember that when we give (even in times of uncertainty) to those in need, we demonstrate to others our faith in God and the living hope we share! The best way to "treasure up," and draw close to God, is to give generously to those in need, and you will be blessed!