Before The Foundation of the World: (part II)

“World missions was on God's mind from the beginning." 

(continued from previous post)

Please note the following important considerations regarding our understanding of the use of the word καταβολή (Katabole, or foundation) in how it ties to the foundation of missions. Specifically its relationship to…

1. the seed as mentioned in Heb 11:11, ( translation of καταβολή)

2. the use of the term  κόσμος ( kosmos)

3. How it points to Gen 3:15 where missions is tied to prophecy of God’s judgment to Satan, and the first mention of the hope of a Savior to come, that will ultimately culminate in the person of Jesus Christ and His gospel.

The greek word καταβολή (Katabole) comes from the verb καταβάλλω  (kataballo), kata, meaning to descend or go down, and  βάλλω, to throw. When we put it together we have to throw or lay down. The noun καταβολή (katabole) is defined in the BDAG as

1.    “the act of laying someth. down, with implication of providing a base for someth., foundation. Readily connected with the idea of founding is the sense beginning

2.    2. κ., a t.t. for the sowing of seed, used of begetting…  If this meaning is correct for Hb 11:11, there is prob. some error in the text, since this expression could not be used of Sarah, but only of Abraham (e.g. αὐτῇ Σάρρᾳ=‘together w. Sarah’ is read by W-H. margin; BDAG” (bold emphasis mine)

Thayer expounds on the comment in the BDAG where he does not see an error in the text, but rather in the interpretation of the translators. See below quote

“2748  καταβολή (Thayer)

καταβολή, καταβολῆς, ἡ (verb form: καταβάλλω, to throw down);

1.    “a throwing or laying down: τοῦ σπέρματος (namely, εἰς τήν μήτραν), the injection or depositing of the virile semen in the womb …accordingly many interpret the words Σάρρα δύναμιν εἰς καταβολήν σπέρματος ἔλαβε in Heb. 11:11, she received power to conceive seed. But since it belongs to the male καταβάλλειν τό σπέρμα, not to the female, this interpretation cannot stand” (bold emphasis mine)

2.    a founding (laying down a foundation): εἰς καταβολήν σπέρματος, to found a posterity, Heb. 11:11 (but compare above)…” (bold emphasis mine)

Hebrew 11:11 we find καταβολή (Katabole)  translated in the context of conception (the throwing or laying down a foundation in the context of "seed" rather than the laying of a foundation in relation to the “kosmos or world”, as it is used in the examples of the previous post.” When we look at the phrase καταβολὴν σπέρματος ( to conceive seed), the nuance of laying the foundation of mankind emerges, as Thayer suggests.

In relation to the significance of the nuance of καταβολή (Katabole, foundation) in regards to the act of laying, note there is a different Greek word used to describe “foundation” as a "base" or "structure" when referring to the founding of the earth. Here θεμελιόω (themeliao) as used in Heb 1:10  ^a"You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands;  (Heb 1:10 ESV). In Heb 6:1 we have an example of εμέλιον καταβαλλόμενοι, where both καταβολή and θεμελιόω are used together “not laying again a foundation of repentance.” Here καταβολή (Katabole) is used in its verb form of καταβάλλω  (kataballo) to describe the act of “laying down again” and θεμελιόω (themeliao) clarifying that structure of the foundation is repentance. 

This helps clarify that in the noun καταβολή (Katabole) conveys a nuance that is not focused on the concrete foundation of the physical world, but in the act of laying down the foundation of the apex of God's creation, mankind. 

Looking at the context and definition of kosmos, (world) in relation to  καταβολή (Katabole)
Recap from previous post, καταβολή (Katabole) was almost always used in correlation to the foundation of the kosmos, or world, we looked at the passages in light of:

1. Spatial: before, in front of, at

2. Temporal: before

3. Rank/Priority: before

The Love of the Father to the son (implied to the disciples)- Jn 17:24 (Before)

Chose us, the believer (context of predestination) (before) Eph 1:4

Christ foreknown (context of blood shed) (before) 1 Pet 1:20

The separation or source (from/since)

These things (re: the Kingdom) – Mat:13:35, the Kingdom (25:34) (since)

The blood of the prophets shed – Lk 11:50 (from)

His Works finished (context Sabbath rest) (From) – Heb 4:3

Suffer (context Christ’ death sufficient one time) (since) Heb 9:25

The names written in the book of life (of the Lamb who was slain) (from) Rev 13:8, 17:8

The above context points to something more specific than the concrete foundation of the universe, or creation, but to the specific relationship within the creation of God; that being, Man, specifically, God’s chosen people.

Note Nida’s definition for κόσμος ( kosmos), world

 (a) universe 1.1

 (b) earth 1.39

 (c) world system 41.38

 (d) people 9.23 (emphasis mine)

 (e) adorning 79.12

 (f) adornment 6.188

 (g) tremendous amount 59.55

When we render κόσμος (kosmos) as people, as in Jn 3:16, "For ^aGod so loved ^bthe world,^{(people) c}that he gave his only Son, that whoever believes in him should not ^dperish but have eternal life.  (Joh 3:16 ESV), then our texts begin to correlate together and help bring meaning to the next relationship in regards to missions, “the seed”

Let’s return to Heb 11:11

Heb. 11:11 uses καταβολή (katabole) in the sense of laying down a seed, or as literally translated in the rendering of the KJV, “to conceived seed”

Let’s pause before we begin for a side note on translations:

1.      KJV is translating the literal rendering “conceive seed” καταβολὴν σπέρματος (conceive seed),

2.      ESV and the NASB drop σπέρματος (sperma, or seed), and focus render the translation to conceive which implies the “seed”

3.       NIV renders it in favor of Abraham conceiving seed, revealing a theological conclusion that gave weight over the literal rendering of the text. This supported the conclusion from the BDAG lexicon that there was an error in the text.(see below, inserted again from above for convenience.)  

καταβολή 

BDAG “2. for the sowing of seed, used of begetting…  If this meaning is correct for Hb 11:11, there is prob. some error in the text, since this expression could not be used of Sarah, but only of Abraham. (emphasis mine).

Note that in their dynamic equivalence the NIV moved the emphasis off Sarah and onto Abraham, even though Abraham was not mentioned in the text.

"By faith Abraham, even though he was past age--and Sarah herself was barren--was enabled to become a father"  (Heb 11:11 NIV)

Note how the concept of conception and seed are removed in the NIV. Emphasis is on Abraham, and Sarah was briefly referred to in that she was “barren,” which supports the BDAG’s conclusion that it was Abraham who was “enabled to become a father” To be clear, this is an important deviation from the text that shows a decision on the editors that they saw a meaning outside our understanding of the words, thus making theological conclusion outside the text.

I hate to say it, but I side with the KJV this time that keeps the original word σπέρματος (sperma, seed) in the translation because of the important tie of  σπέρματος  “seed” to laying a foundation καταβολή (katabole) that otherwise is lost.

Relationship to seed in Gen 3:15
So while καταβολή (katabole) in Hebrews 11:11 is used in the context of  σπέρμα, (sperma, seed) in relation to Sarah, The O.T. Hallot lexcon uses the equivalent זֶ֫רַע (zera) sowing of seed, descendants / offspring, in relation to Eve. Throughout various contexts in Gen. this Hebrew word for seed, is consistently used to tie the seed from Eve to Sarah ( and Abraham), to David. 

3. offspring, descendants (MHb.² JArm.^b): a) coll.: Sir^{M VI 11-13} (= 44₁₁), הַזֹּאת מִן־הָאִשָּׁה 1S 2₂₀, זַרְעָהּ (= הָאִשָּׁה) Gn 3₁₅; לְ שָׂם זֶ׳ … זַרְעֲךָ of Abraham Gn 12₇-2C 20₇ (21 x), זַרְעֵךְ of הָגָר Gn 16₁₀, זַרְעֲכֶם (of Abraham, Isaac and Jacob) Ex 32₁₃ Dt 1₈ 10₁₅ 11₉ Jr 33₂₆, (of David, 9 x) 2S 7₁₂;

The LXX (translation of the OT into Greek uses the same word σπέρμα (sperma, seed) to translate the hebrew זֶרַע  zera as it refers to the offspring/ descendants with the seed from Sarah in Heb 11:11 that ties her descendants to the people of God, by birth and by faith! These descendants provide a great cloud of witnesses of God’s faithfulness to his mission to redeem his people, of which are referred to as “the heroes of the faith. All point to Jesus where we are to fix our eyes, on the author and perfecter of our faith.

           The main Take away from this study, and where we are going... leads us on a trail From Gen 3:15 to Hebrews 12:2 of Adam to Christ, (the second Adam), who unlike the first was able to stand firm in obedience and faith.

Thus we can consider the sixth day, or the completion of creation as the time of reference for the texts "from/Since or Before" the creation of the world (refer to part one-previous post) and Gen 3 in the prophecy of the seed as the starting point of God's redemptive plan, the origin of missions.

Not that splitting hairs (or the days of creation) makes too much difference at this point in history, but perhaps the most important issue highlighted in the text is the priority or ranking of man as the focal point, or apex of creation. This leads us to where we are going in EV Mission Talk that will include further study. The principles that come out of this emphasize the value God places on humanity, and the context of redemption in which we were created for, and the purpose we are created and designed for: to glorify God! John Piper connects this in his quotes 'Missions begins and ends in Worship', or 'Missions exists where worship doesn't', One could take a step further and say (our interaction with God's international redemptive plan, or missions) is one of God's primary means for man to glorify God! In essence as we present ourselves to God as a living sacrifice, completely and utterly given over, to do His will. And knowing that His will is for us to bear his gospel to the nations in earthen vessels (Rom 10: 14-15; 2 Cor 4:6-7), Our quality of worship correlates to our engagement in missions (sending or going) When our participation in missions, is the total giving our ourselves, time and resources, heart and soul, this engagement becomes an act of worship! (Rom 12:1)! In our pursuit to serve God through missions we begin with the prayer Bob Pierce prayed years ago 'Let our hearts be broken with the things that break God's heart.'

We can get here, because this is what is on God's heart, it was on His mind from the beginning, and it is His will that we (as a church) go into the world!"

10 Foundational Principles For Missions. Part one: Before The Foundation of the World (cross post)

In preparation for this blog “EV Mission talk” I am beginning a preliminary study that will look at the following 10 Biblical Foundational Principles for missions.

1.   Origins and Identity – God – Christ – Church – Missionary- what is missions? what is a missionary?

2. Biblical mandate – Biblical, Theological, Cultural: What did Jesus send us out to do?

3. Historical and cultural context – worldview drives values

4.Theological & Philosophical considerations and confusion: indigneous concepts, poverty, liberation,

    global partners.

5. Western and Non-western perspectives and expectations

6. The local economy and the need for a multicultural perspective

7. The players: who sends who? Where? How long, and why?

8. Treasure heart principle - the use of Kingdom resources

9.  A call for collaboration between the Seminary, Church, Missionary and Agency...

10. The end game – What are we really trying to accomplish? 

My new blog   will flow out of a Biblical Study I am working on in this blog that will provide underlying principles for dialogue that will be generated on EVMissiontalk.

The big idea is that God created our world and all of life to glorify Himself.  Through the revelation of  Himself,  (His image and nature) both through His creation, (general revelation) and His Word (Special revelation), one discovers that our primary purpose as human beings is to glorify God through a journey of transformation that conforms us into the image of His Son, Jesus Christ. As we journey from creation (Gen 1) to the His new creation (Rev. 21), we glorify God through our engagement in worship and mission, as we seek to know God, and to make Him known! In fact, one (worship or mission) cannot fully be realized without the other! We worship God as we go out in mission, and our mission moves us to worship.  It is through our relationship of mission and worship that we glorify God!

So before we can start a dialogue on mission, we need to understand the context. Where and when does missions begin. We will start with the word “foundation” and two little prepositions pro and apo, Before, or “from/since” My first statement in regards to the origins of missions is that it began both before and from the foundations of the world! Before Adam and Eve fell, before men worshiped, before Christ came into the world, missions was on God’s mind. 

For this post only I will cross posted with EV Mission Talk  evmissiontalk.blogspot.com in order to show the relationship between the two. Future posts in EV Mission Talk will reference but not include the background study.

Here is part 1 of EV Bible Talk:  Before/From the Foundations of the world (prep. Pro & Apo)

πρὸ (ἀπὸ) καταβολῆς κόσμου  (pro [apo] kataboles kosmos)

The word “foundation” καταβολῆς (kataboles) also translated as “creation” (NIV)” only appears in the N.T. in the phrase “the beginning of the foundation of the world”*  the only variation is with the preposition “Before” πρὸ (pro) and “Since, or from”  ἀπὸ (apo)  (*with the exception on Heb 11:11 which uses the accusative case καταβολὴν (katabolen) in the sense of sowing seed or begetting with the prep εἰς lit. to sow into life)

Consider the context of these passages

"...so that what was spoken through the prophet might be fulfilled, saying, 'I will open My mouth in parables; I will utter things hidden since the foundation of the world.'" (Mat 13:35 NAS)

"Then ^athe King will say to ^bthose on his right, 'Come, you ^cwho are blessed by my Father,^dinherit ^ethe kingdom ^fprepared for you ^gfrom the foundation of the world'".  (Mat 25:34 ESV)

"...in order that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation," (Luk 11:50 NAS)

"Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me before the foundation of the world." (Joh 17:24 NAS)

"...just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love (Eph 1:4 NAS)"

"For we who have believed enter that rest, just as He has said, 'As I swore in My wrath, They shall not enter My rest,' although His works were finished from the foundation of the world."(Heb 4:3 NAS)

"Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." (Heb 9:26 NAS)

"For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you" (1Pe 1:20 NAS)

"And all who dwell on the earth will worship him, everyone whose name has not been writtenfrom the foundation of the world in the book of life of the Lamb who has been slain." (Rev 13:8 NAS)

"The beast that you saw was and is not, and is about to come up out of the abyss and to go to destruction. And those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see the beast, that he was and is not and will come." (Rev 17:8 NAS)

What is the difference between “Before” πρὸ (pro) and “Since, or from”  ἀπὸ (apo)? Consider the definitions and implications of the verses.

πρὸ  (pro) Before,  Prep. w/ Genative Before: marker of a point of time prior to another point of time, earlier than, before  (BDAG lexicon)

A. Basic Uses (with Genitive only)

1. Spatial: before, in front of, at

2. Temporal: before

3. Rank/Priority: before

(Wallace)

So when looking at Pro:  one has to determine the use of "before" with the nuance of  “Spatial, Temporal or Rank”  for example, in considering 1, 2 and 3,  The BDAG chose 2 (temporal). As a “marker in time. Others may emphasize  3 “Rank” as in the choosing of one over another for salvation. There are theological implications here, but both conclusions recognize the point that God’s Love and sacrifice were intentionally highlighted as part of God’s plan in the beginning.

Look again at the context of pro (Before) as they relate to the foundation of the world…

The Love of the Father to the son (implied to the disciples)- Jn 17:24 (Before)

Chose us, the believer (context of predestination) (before) Eph 1:4

Christ foreknown (context of blood shed) (before) 1 Pet 1:20

ἀπὸ (apo) Basic sense ‘separation from’ someone or something., fr. which the other uses have developed. In the NT it has encroached on the domain of Att. ἐκ, ὑπό, παρά, and the gen. of separation; s. Mlt. 102; 246; Mlt-Turner 258f. (BDAG)

The basic force of ἀπό in classical Greek was separation from. “In the NT it has encroached on the domain of Att. ἐκ, ὑπό, παρά, and the gen. of separation . . . .”³⁷

1. Separation (from place or person): away from

2. Source: from, out of

3. Cause: because of

4. Partitive (i.e., substituting for a partitive gen.): of

5. Agency (rare): by, from

(Wallace)

Here the BDAG looks at 1 (separation) as the general use of the word. Also the idea of 2. (source) can add a nuance of context. For example in Heb 4, the source of the Sabbath, as it related to it’s purpose in creation provides a context for the finished works of Christ in Heb 4:3. Could God have had an understanding of the gospel  when he rested on the seventh day of creation?  Could His plans be that sure in the begging of time regarding their outcome, even before sin and death entered the world? Is His word that sure? What does it mean His works were finished since the foundation of the world?

 The New Living Translates 'They will never enter my place of rest,' " even though this rest has been ready since he made the world. (Heb 4:3 NLT)

Consider the separation or source with the word apo (from or since) in the following passages as they relate to the foundation of the world…

These things (re: the Kingdom) – Mat:13:35, the Kingdom (25:34) (since)

The blood of the prophets shed – Lk 11:50 (from)

His Works finished (context Sabbath rest) (From) – Heb 4:3

Suffer (context Christ’ death sufficient one time) (since) Heb 9:25

The names written in the book of life (of the Lamb who was slain) (from) Rev 13:8, 17:8

Part one will conclude where part two will pick up with a short definition of the word “foundation”καταβολῆς (foundation NASB), (Creation NIV) the act of laying someth. down, with implication of providing a base for someth., foundation. Readily connected with the idea of founding is the sense beginning (BDAG)

Bear the suffering, shed the shame...

Lectio Reflections: 2 Tim 1:6-14

Looking at suffering and saying no to shame through the chiastic structure of 2 Tim 1:6-14

Here is the rough draft, check back in a week or so...

A1 ⁶ And for this reason I remind you to kindle afresh the gift of God which is in you through the 
         laying on of my hands.

      B1⁷ For God has not given us a spirit of timidity, but of power and love and discipline.

          C1 ⁸ Therefore do not be ashamed of the testimony of our Lord, or of me His prisoner; but 
                   join with me in suffering for the gospel according to the power of God,

               D1 ⁹ who has saved us, and called us with a holy calling, not according to our works, 
                        but according  to His own purpose and grace which was granted us in
                        Christ Jesus from all eternity,

                     E ¹⁰ but now has been revealed by the appearing of our Savior Christ Jesus,

                             who abolished death, and brought life and immortality to light through 
                             the gospel,

              D2 ¹¹ for which I was appointed a preacher and an apostle and a teacher.

         C2 ¹²  For this reason I also suffer these things, but I am not ashamed; for I know whom 
                    I have believed and I am convinced that He is able to guard what I have
                    entrusted to Him until that day.

      B2 ¹³ Retain the standard of sound words (teaching) which you have heard from me, 
                 in the faith and love which are in Christ Jesus.

A2 ¹⁴ Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted
           to you.

Gift- χάρισμα (charisma A1, :6), literally a gift of grace (in context of a gift from God) correlates to καλός  (kalos cf. A2, :14)  “beautiful or good”, which is translated as treasure (NASB) or good (ESV)  The BDAG lexicon gives further insight (Hom.+; pert. to meeting high standards or expectations of appearance, kind, or quality) The gift of grace was of the highest quality, as it came from God, and can be considered a spiritual gift “For by grace you have been saved…it is a gift from God” (Eph 2:8). 

Evidence that Paul is talking about a specific gift can be seen in its origin, imparted by the laying on of hands A1, and the call to cultivate the gift: to kindle afresh ἀναζωπυρεῖν (anazorupein) kindle into flame, cause to blaze again, or to cause to begin again (2Ti 1:6 BGT) (A1) and guard (A2) φυλάσσω (fulasso A2 vs 12; 14) “to protect by taking special measures…so that it is not lost” (BDAG).  

This begs the question, how does one kindle afresh his spiritual gift? As the presence of the Holy Spirit is necessary to the cultivating of one’s spiritual gift (A2), It would imply the presence of the Spirit is also involved in the process to kindle afresh the gift He gave.  It would merit further study regarding the relationship of the quality of one’s spiritual walk (abiding in Christ) to the effectiveness of one’s spiritual ministry (as related to their spiritual gift).

Paul encouraged Timothy to guard his calling to teach, through the giving of sound words ( or teaching -NIV) :13 B2).

The specific gift Paul urged Timithy to rekindle was the giving of “sound words  or teaching” -NIV Vs 13 B2  (cf 2 Tim 2:2-3). Paul encourages Timothy to train others to teach in the context of suffering.

God has given Timothy a spirit (πνεῦμ) or “ability to animate” power, love, and discipline vs 7, B1)  that will enable him to stand firm in faith and love (v:13 B2).

(C1 –C2) Timothy can bear the suffering and shed the shame by trusting in the power of God. The source of this power comes from one’s personal relationship with Jesus Christ and his work on the cross :10, E)  “for I know whom I have believed and I am convinced that He is able…” (v:12, C2).

The BDAG refers to Kalos as  “2. pert. to being in accordance at a high level w. the purpose of someth. or someone, good, useful,” (Emphasis mine). The spiritual gift was given for a specific purpose (cf: vs :9, 11 or D1-2), and has been deposited, or entrusted παραθήκην (paratheken) in or to the believer.

The context of “the purpose” relates to the calling and/or appointment of the believer, in this case Paul, and by implication, Timothy ( vs :9, 11 or D1-2). Paul was appointed to preach and teach as an apostle (D2)

Therefore the gift was made available as a result of and for the purpose of the gospel (vs: 10 see main point of Chiasm- E),  Our Christian faith holds together because of the Work of Christ on the Cross and the power of the gospel that secures our salvation: “our Savior Christ Jesus… abolished death, and brought life and immortality to light through the gospel,”

Take away: verse :11-12-  Points to the purpose of our calling; to take the gospel to the nations (apostle is the Greek word for missionary). As a servant of the gospel, it is our abiding in Christ that enables us to bear the suffering and shed the shame!

...for I know whom I have believed and I am convinced that He is able…

Lectio Reflections: There is forgiveness....

A Song of Ascents.

A1 Out of the depths I have cried to Thee, O LORD.

   ² Lord, hear my voice! Let Thine ears be attentive To the voice of my supplications.    

     A2    ³ If Thou, LORD, shouldst mark iniquities, O Lord, who could stand?

            ⁴ But there is forgiveness with Thee, That Thou mayest be feared.

              B1            ⁵ I wait for the LORD, my soul does wait,

                  B2                      And in His word do I hope.

              B1           ⁶ My soul waits for the Lord More than the watchmen for the morning;

                               Indeed, more than the watchmen for the morning.

                  B2                    ⁷ O Israel, hope in the LORD;

A1  For with the LORD there is loving kindness, And with Him is abundant redemption.

      A2  ⁸ And He will redeem Israel From all his iniquities.

        

Context:  The Songs of Ascents (Psalms 120-135) have been described in different contexts: the people of God climbing Mt Zion to worship; Israel going up to Jerusalem (located in the mountains) at the three annual feasts; climbing the 15 steps leading from the outer court to the inner court of the temple;  returning to the promise land after captivity; or a spiritual ascent in the lives of God’s people. Referenced occasionally in the Midrash and Talmud, the history recorded is too faint to make a contextual statement. We can say that they all  “speak of Israel's return to God and restoration to fellowship with the Almighty in terms of the Jews' going up from all parts of the land to Jerusalem to appear before Jehovah and to worship Him there.” http://www.biblicalresearch.info/page112.html

Psalm 130 is a psalm that ascends from repentance to redemption through faith in the Lord and his word (waiting and hoping) that is laid out in a chiastic structure consisting of double bicolas or tricolas, (A form of Hebrew parallelism where meaning is found in the relationship of ideas).

It is out of a deep heart conviction of the soul, brought on by overwhelming (as if drowning in the depths of an ocean - overwhelming) stress of life.The Psalmist is aware of his separated position (iniquities) and seeks God's grace. 

Forgiveness is found through a repentance (or turning) from sin, and in one's faith in God. There is patience and hope in His word and nature ( loving kindness) and the promise of redemption. God is referred to as Yaweh (Jehovah) “LORD” (all caps in NASB)  the personal name for the God of Israel in verses 1,3,5,7, and Adonai “Lord” (only the first letter in caps), the term for Lord or master in verses 2, 3, and 6. While God is personal and intimate, He is also the master of our soul, able to lead us out of despair. In verse 3, both names are found in the same verse and provide an Interesting contrast of the nuance to consider.

In verse 4, we find forgiveness presented in the context of repentance and faith, as the means to receive God's grace and salvation. At first glance, fear may not seem an attractive outcome of forgiveness, but upon closer reflection, there is another aspect of fear that brings worship alive, and recognizes God in the light of his "otherness" or holiness.

 The concept of fear, for many of us, carries a negative connotation related to danger, which can cloud the original meaning of the author.

תִּוָּרֵא -Fear as translated from Psalm 130:4 is congegated as Niph.:45 Impf. 2 m. “to be feared” and carries the 3rd. definition in the BDB lexicon  to inspire reverence, godly fear, and awe: a. as attribute of God, לְמַעַן   תִּוָּרֵא that thou mightest be revered Psalm 130:4; BDB

The Halot, translates the context of the Psalm “to be feared” as  “to be honoured” (God) Ps 130₄

Keil & Delitzsch reflect:  “With the Lord is the willingness to forgive (הסּליחה), in order that He may be feared; i.e., He forgives, as it is expressed elsewhere (e.g.,Psalm 79:9), for His Name's sake: He seeks therein the glorifying of His Name. He will, as the sole Author of our salvation, who, putting all vain-glorying to shame, causes mercy instead of justice to take its course with us (cf. Psalm 51:6), be reverenced; and gives the sinner occasion, ground, and material for reverential thanksgiving and praise by bestowing “forgiveness” upon him in the plenitude of absolutely free grace.” (Emphasis mine) http://www.studylight.org/commentaries/kdo/view.cgi?bk=18&ch=130

When we consider a holy fear of awe and honor, it can take on a nuance of wonder and reverence as well as humility (to bow down) in our worship. The traditional concept of fear; that of being terrified, or “shaking in one’s boots” brings an awareness of something “unknown”, or “other” beyond oneself to an unexpected possible dangerous outcome.

God has been described as someone completely  “other” or "holy", and yet through his word, and our faith in Him, He can be known. There is a danger in following Yaweh, as we enter into His “otherness” or “holiness,” that provides no guarantee of safety or lack of suffering. God is Holy, "completely other", and we tremble in awe as we move towards Him on the basis of His forgiveness, while others one day will tremble "in their boots" on the threat of his judgment. One day every knee will bow!

As I reflected on this, a principle began to emerge. The restoration of our relationships (even those that are damaged down to our very soul) comes out of repentance and forgiveness, with God and each other. There can be hope, even when there seems to be none, based on God’s word and His nature (it is His loving kindness that leads us to repentance). Through this dynamic of repentance and forgiveness, God can give us patience to wait in the midst of our suffering and the ability to bear the pain until we are restored. It is sobering to note that our relationship with God can be affected by how we reflect His nature in the area of repentance and forgiveness to others. Yet as the Psalm begins with the author and the matters of his own soul, and then shifts to others, so we also bring our burdens to the Lord first, before approaching others.

Lectio reflections: "Use both hands when proclaiming the Gospel!"

“in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left” (2Co 6:7 NAS)

Note the relationship of “the word of truth” (for the right hand) and “the power of God” (for the left hand) as weapons of righteousness that the believer is to arm himself with.

I compared this picture with the armor of Eph. 6:16-17 where in the right hand is the Word of God (sword of the Spirit) and in the left hand is our faith in Christ (shield) that places our identity in Christ, that when applied, protects us from the attack of the evil one.*

Frame this picture with 2 Cor 4:4, the enemy being Satan who blinds the minds of unbelievers, and 2 Cor 10:4-5, where the weapons of our warfare are for the destruction of strongholds, and a picture begins to emerge of the mission the believer is called to! In our position as believers we are able to “take captive every thought to the obedience of Christ” through our understanding of, and faith in the Word of truth! To be clear, the battle ground of the enemy is our mind, and it is our applied faith in Christ based on His gospel that sets us free!

Then I ran into a grammatical inconsistency in the Greek structure relating to the lack of the definite article evident in both "word" and "power," which gave cause for an alternate translation found in the NIV and the ESV where they rendered “the word of truth" (NASB/KJV) as “truthful speech” (NIV/ESV). However most translations inserted the definite article "in the power of God".

To translate the passage as “truthful speech” instead of "The word of truth" moves the meaning of the passage in a different direction. As I looked at the passage in light of this, I had to admit both directions had merit and were grammatically correct.  

The general rule when alternative translations emerge is, when in doubt, refer to the context. Our text is  found among a string of qualities that describe how to commend oneself as a servant of God in a hostile world.  As we discover how these qualities relate to each other, clues emerge that help us understand the direction the author intended for his original audience.  

In vs 4-5  “endurance” is expounded upon by many different qualities that describe the suffering the believer may have to endure in this world. 

In vs. 6-7 qualities that reflect the nature of God in the believer, that gives him the ability to endure vs 4-5,  

In vs 8-9, contrasts of living out one's faith in a sinful world. 

The transition found in vs. 6 – 7, centers on "the word of truth" or "truthful speech," as a means to stand firm as a servant of God in a sinful world.  The first translation looks to the Word (Objective truth) as a means to endure, and the second looks to Christ's nature reflected in the believer (subjective application of God's truth displayed in the integrity of the believer's verbal interaction when speaking to worldly people.)

Next I looked at how Paul used the relationship of the words  “word” and “power” in other books. I was looking for clues of how Paul related these two words together in other passages.

I found two other places where the same Greek words were related together that helped to clarify how he intended to use Logos or “word” in relation to the power of God.

”For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God (1Co 1:18 ESV). Here the ESV specifically relates the word to the cross (or gospel)and the power that comes to the believer when he places his faith in the gospel. Note that this passage includes the definite article for both “word” and “power” 

The second parallel passage is in 1 Thes. 1:5 “for our gospel did not come to you in word only, but also in power and in the Holy Spirit.

Here the grammatical construction in the Greek is identical both “in word” and “in power” with no definite article. 

Note in these passages that the relationship of "word" and "power" refer to the gospel and the context centers on salvation.

My conclusion is that in 2 Cor 6:7, both the ESV/NIV rendering of “truthful speech” and the NASB/KJV rendering of “word of truth” are correct, yet the lack of specificity invites ambiguity.

The New Living (NLT) appears to have a closer rendition: "We faithfully preach the truth. God's power is working in us. We use the weapons of righteousness in the right hand for attack and the left hand for defense." (2Co 6:7 NLT) Note the right hand is for the sword (of the Spirit) "attack" and the left for the shield (of faith) "defense"

 Let's return to grammar and context: The grammatical absence of the definite article gives weight to Logos being translated as the "spoken word" combined with the context of Paul's literary style of "word and power" in relation to the gospel, gives weight that the "word of truth" he is talking about is the spoken proclamation of the gospel.  

Wow, this takes on a deeper meaning that our modern translations can sometimes miss. The power of God comes from the gospel, when it is proclaimed (spoken) and received by faith!

This truth is reflected in Rom 10:14-15 “¹⁴ How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard?¹ And how are they to hear without someone preaching (speaking out loud)? ¹⁵ And how are they to preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the good news!"  (ESV)

Someone once said if you take missions out of the Bible all you will have left is the cover! The enemy works hard to blind the minds of our culture to the gospel and his mandate for missions globally where Jesus has sent us to proclaim his gospel.

“speak the word of truth (the proclamation of the gospel), in the power of God (Holy Spirit conviction); by the weapons of righteousness (the sword of the Spirit (His Word)  for the right hand and the (shield of faith) for the left”  (my translation :),

Armed thus, we will be able to take captive our thoughts to the obedience of Christ, and “to destroy strongholds of the enemy" (2Co 10:4 ESV), who has placed a veil of blindness to the gospel over the minds of unbelievers, (2Cor 4:4), and causes confusion in the church (as seen in the overall context of Corinth), and lures the church back to worldly behavior, as they hold their affections (direct context 2 Cor 6:12).

So stand firm Christian, proclaim the gospel in spoken voice, and use both hands!


*(Note there is a difference in the Greek word logos that translated for "word" (word of truth) in 2 Cor. and Rhema (word of God) in Eph 6. While some view Rhema as the spoken word, and consider Logos to refer more to the written or completed word, this is not the case in 2 Cor 6. In this context, the absence of the definite article, indicates that Logos carries a meaning that relates to the "spoken word", which is why I believe the NIV/ESV rendered the passage "in truthful speech" (2Co 6:7 NIV).