EXEGESIS AND EXPOSITION OF COLOSSIANS 3:17-18

Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2016 William E. Wenstrom, Jr. Bible Ministries

Exegesis and Exposition of Colossians 3:17-18

Colossians 3:17

Protasis of a Fifth Class Condition

Colossians 3:17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (NASB95) “Whatever you do in word or deed” is composed of the following: (1) conjunction kai (καί), which is not translated (2) accusative neuter singular form of the adjective pas (πᾶς), “whatever” (3) accusative neuter singular form of the relative pronoun hos (ὅς), “whatever” (4) accusative neuter singular form of the indefinite pronoun tis (τις), “whatever” (5) conditional particle ean (ἐάν), “whatever” (6) second person plural present active subjunctive form of the verb poieō (ποιέω), “you do” (7) preposition en (ἐν), “in” (8) dative masculine singular form of the noun logos (λόγος), “ word” (8) particle ē (ἤ), “or” (9) preposition en (ἐν), “in” (10) dative neuter singular form of the noun ergon (ἒργον), “deed.” Some expositors interpret the conjunction kai as a marker of result meaning it is introducing a command which is the logical and direct result of Paul’s instructions in Colossians 3:16. If this is the case, then the command in verse 17 which required that each of the Colossians continue making it their habit of doing everything in the name of the Lord Jesus is the result of the teaching originating from and about the one and only Christ continuing to dwell abundantly among them. It would also indicate that this command in verse 17 is the result of the Colossians continuing to make it their habit of providing instruction and specifically instruction with regards to proper Christian conduct. Lastly, it would mean that this command in verse 17 is the result of the Colossians providing this instruction by means of a wisdom which is absolute, namely the gospel, and by means of psalms, hymns and spiritual songs while singing with gratitude to the Father with their entire being. However, it is better to interpret the conjunction kai in verse 17 as emphatic meaning it is introducing a command which advances upon and intensifies the previous commands and prohibitions in verses 5-16. Specifically, this word introduces a command which summarizes the commands and prohibitions in verses 5-16. This interpretation is indicated by the fact that the command in verse 17 addresses the conduct of the Colossians and the commands and prohibitions in verses 5-16 do so as well. The conditional particle ean introduces the protasis of a third class condition which offers a condition the fulfillment of which is realized in the present time. This is also called a fifth class condition. This particle introduces the protasis of a

2016 William E. Wenstrom, Jr. Bible Ministries 1 fifth class condition which offers a condition the fulfillment of which is realized in the present time. The fifth class condition is a present general condition. The protasis contains the conditional particle ean, “if” which is employed with the subjunctive mood of the verb poieō, “you do.” The apodosis contains the present imperative form of the verb poieō, which is omitted but implied due to Paul’s use of the figure of ellipsis. The protasis is “Whatever you do in word or deed” and the apodosis is “do all in the name of the Lord Jesus, giving thanks through Him to God the Father.” Paul is offering no indication about the likelihood of the protasis being fulfilled and there is no hint of uncertainty about this event not occurring nor some eventuality being presented. Rather, the fifth class condition is expressing a spiritual principle, that everything the Colossians do in life must be done in the name of the Lord Jesus. The subjunctive mood is employed because the subject is undefined and not because the time is future. Thus, an unidentified, hypothetical Christian in Colossae is being referred to in the protasis since Paul is not speaking of a specific individual but rather he is communicating a spiritual principle that applies to everyone in the Christian community in Colossae. The relationship between the protasis and the apodosis is cause and effect. The cause is the Colossians doing or saying anything. The effect is that they must say and doing everything in the name of the Lord Jesus. The adjective pas pertains to totality and here it refers to the totality of unspecified and indeterminate words and actions of the individual members of the Colossian Christian community. This word functions as an accusative direct object meaning it is receiving the action of the second person plural present active subjunctive form of the verb poieō. This would indicate that these unspecified and indeterminate words and actions of the individual members of the Colossian Christian community are receiving the action of being performed by them. The relative pronoun hos means “whatever” and refers to the adjective pas and thus to the totality of unspecified and indeterminate words and actions of the individual members of the Colossian Christian community. This is indicated by the fact that the word agrees in gender (neuter) and number (singular) with this adjective. This word is also in the accusative case and functions specifically as an accusative of simple apposition meaning it stands apposite to the accusative form of the adjective pas and is clarifying what Paul means by these words and actions. Paul does not care what the word or action is, the Colossians must always conduct themselves in a manner which is consistent with the name of the Lord Jesus and that this name signifies.

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The indefinite pronoun tis means “anything” and is used as a substantive referring to any word or action the individual members of the Colossian Christians community might perform without identifying specifically these words and action. This interpretation is indicated by the fact that the word agrees in gender (neuter) and number (singular) with the adjective pas. This word is also in the accusative case and also functions specifically as an accusative of simple apposition meaning it stands apposite to the accusative form of the adjective pas and is clarifying what Paul means by this adjective and thus what he means by these words and actions. He has any type of word or action in mind when he uses this word. The verb poieō is found as early as Homer and is generally used transitively meaning “to do, to make.” It is the basic term for all activity. The subjects belonging to the verb include both the gods and men. Sometimes the subject for the verb is inanimate such as the soil or the produce from a tree. In Greek mythology poieo describes the creative activity of the gods. The word takes on the meaning of to create, generate, and give shape to in relation to the activities of the gods. Human doing and making can refer to any kind of activity. Used intransitively poieo has the meaning of to act. Platonic texts use the verb in the sense of making every effort. In the Septuagint, poieō occurs 3199 times and translates a variety of Hebrew words. It often translates `asah, “to make, do,” and less frequently bara’, “to create out of nothing.” This verb refers quite often to the activity of Yahweh. The word denotes Yahweh’s involvement in the creation of: (1) Heaven and earth (Gen. 1:7, 16, 21, 25, 31). (2) Man (Gen. 1:26-27). It refers to His action in bringing help and salvation to His people (Ex. 13:8; 14:13), and in working miracles (Ex. 15:11; Deut. 11:3). The word is used of His intervention into human history and is used in relation to the execution of His: (1) Judgments (2) Plans. It is used in reference to logistical grace provisions and also refers to human work where man: (1) Prepares cakes (Gen. 18:6). (2) Makes feasts (Gen. 21:8). (3) Makes war (Gen. 14:2). (4) Builds altars (Ex. 20:24-25). The Lord commanded Israel to cease from all labor during the Sabbath and Passover (Ex. 12:16; 20:9-10). The verb poieō appears approximately 568 times in the Greek New Testament and has a wide range of meanings in the New Testament depending upon on its object. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to produce something, material, make, manufacture, produce (2) to undertake or do something that brings about an event, state or condition, do, cause, bring about, accomplish, prepare (3) to carry out an obligation of a moral or social nature, do, keep, carry out, practice, commit (4) to do something to others or something, do something to/with (5) do, make (6) to be

2016 William E. Wenstrom, Jr. Bible Ministries 3 active in some way, work, be active (7) make/do something, for oneself or of oneself.1 The following meanings for the word under the first category are as follows: (1) To produce, construct, form, fashion, create (2) To be the author of, to cause (3) Joined to nouns involving the idea of action or of something which is accomplished by action, so as to form a periphrasis for the verb cognate to the substantive and thus to express the idea of the verb forcibly. (4) To make ready, to prepare (5) To produce, bear, shoot forth: of trees, vines, grass, etc. (6) To acquire, to provide a thing for one’s self, to gain (7) To make a thing out of something (8) To render one anything (9) To constitute or appoint one anything (10) To declare one anything (12) To put one forth, to lead him out (13) To make one do a thing (14) To cause one to (15) To be the author of a thing, to cause, to bring about. The following meanings for poieō fall under the second category: (1) With adverbs describing a mode of action (2) To carry out, to execute (3) To perform, to accomplish (4) To commit (5) To pass, spend (of time) (6) To celebrate, keep. The following meanings under listed under the second category: (1) Universally with adverbs describing the mode of action (2) With nouns which denote a command, or some rule of action, to carry out, to execute (3) With nouns describing a plan or course of action, to perform, accomplish. Greek-English of the New Testament Based on Semantic Domains: (1) A marker of an agent relation with a numerable event - ‘to do, to perform, to practice, to make’.2 (2) To do or perform (highly generic for almost any type of activity) - ‘to do, to act, to carry out, to accomplish, to perform, doing, performance’.3 (3) To cause a state to be - ‘to cause to be, to make to be, to make, to result in, to bring upon, to bring about’.4 (4) To engage in an activity involving considerable expenditure of effort - ‘to work, to labor’.5 (5) To produce something new, with the implication of using materials already in existence.6 (6) To behave or act in a particular way with respect to someone - ‘to behave toward, to deal with, to do to, to act’.7 (7) To cause someone to assume a particular type of function - ‘to assign to a task, to cause people to assume responsibilities for a task’.8 (8) To gain by means of one’s activity or investment - ‘to earn, to gain, to make a profit’.9 (9) (An idiom, literally ‘to do what is enough’) to cause someone to be pleased by doing what will satisfy - ‘to act in a pleasing manner, to please’.10 (10) To produce fruit

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2016 William E. Wenstrom, Jr. Bible Ministries 4 or seed (of plants) - ‘to bear fruit, to produce fruit, to produce seed, to yield’.11 (11) (An idiom, literally ‘to make fruit’) to cause results to exist - ‘to produce results, to cause results’.12 (12) (An idiom, literally ‘to make straight wheel tracks for the feet’) to live or behave in strict conformance to a predetermined model for behavior - ‘to live, to behave, to conduct oneself correctly’.13 (13) (An idiom, probably an adage or traditional saying, literally ‘do not let your left hand know what your right hand is doing’) an admonition to do something without letting people know about it - ‘to do something secretly, to do something without letting the public know’.14 The Analytical Greek Lexicon Revised: (1) To make, form, construct (2) To create (3) To make, prepare a feast (4) Metonymically, to make, establish, ratify, a covenant (5) To make, assume, consider, regard (6) To make, effect, bring to pass, cause to take place, do, accomplish (7) Metonymically, to perfect, accomplish, fulfill, put in execution a purpose, promise, etc. (8) To cause, make (9) To make gain, gain, acquire (10) To get, procure (11) To make, to cause to be or become a thing (12) To use, treat (13) To make, constitute, appoint to some office (14) To make, declare to be (15) To do, to perform, execute, practice, act (16) To commit evil (17) To be devoted to, follow, practice (18) To do, execute, fulfill, keep, observe, obey, precepts (19) To bring evil upon, inflict (20) To keep, celebrate a festival (21) To institute the celebration of a festival (22) To cause to leave a place (23) To lead or conduct out (24) To pass, spend time, continue for a time (25) To bear, as trees, yield, produce (26) With a substantive or adjective it forms a periphrasis for the verb corresponding to the noun or adjective (27) To make manifest, betray (28) To vindicate, avenge (29) To expose infants (30) To lie in wait (32) To exercise power or authority (33) To judge, act as judge (34) To deliver, set free (35) To remain, dwell (36) To make or wage war, fight (37) To consult together, deliberate (38) To conspire together, form a conspiracy (39) To make known, betray (40) To delay, procrastinate (41) To confirm, render firm and sure (42) To pray, offer prayer (43) to cast out, throw overboard (44) to cleanse from sin (45) to communicate in liberality, bestow alms (46) to lament, bewail (47) to regard, make account of (48) to call to mind (49) to remember, retain in memory (50) to go, journey, travel (51) to take care of, provide for (52) to act with diligence and earnestness.15 In Colossians 3:17, the verb poieō means “to perform, to act, to accomplish a particular activity or activities with one’s own resources on behalf of oneself.” Here it is with regards to the faithful Christians in the Colossian Christian

11 23.199 12 13.86 13 41.30 14 28.74 15 pages 332-333

2016 William E. Wenstrom, Jr. Bible Ministries 5 community performing or accomplishing any variety of activities. Specifically, the word pertains to behavior or conduct involving not only oneself but others as well. It speaks of speaking anything or performing any particular activity which involves others. The second person plural form of this verb refers of course to the faithful Christians in the Colossian Christian community as a corporate unit and in a distributive sense which emphasizes no exceptions. As we noted earlier, the subjunctive mood of this verb is employed with the conditional particle ean in order to form a fifth class condition which expresses an eternal spiritual principle which is always applicable for each individual in the Colossian Christian community. The present tense of the verb poieō is a gnomic present, which is used to describe something that is true any time and does take place rather than expressing a universal statement that is true all the time or spiritual axiom. This type of present is used with a generic subject which is the case here in Colossians 3:17. Therefore, the gnomic present would indicate that whenever the Colossians “at any time” do something, anything, whatever it is, they must continue to make it their habit of doing it in the name of the Lord Jesus. The active voice of the verb poieō is a simple active voice meaning the subject performs the action indicated by the verb. This would indicate that the Colossians are performing the act of saying or doing anything. The noun logos means “speech” and refers to a person expressing himself or herself in words with others. It pertains to the content of the conversations that a person has with another person. The word denotes the manner in which a person speaks with another. It is related to the fact that with respect to the Colossian Christian community, they must not sin with their words but speak in a manner which honors the Lord Jesus Christ and reflects His holy standards (Ephesians 4:25, 26, 29, 31; 5:4; Colossians 3:8-9). It also is related to the fact that they speak in a manner that expresses the love of God by the power of the Spirit (Ephesians 4:25, 29, 32; 5:4, 19, 20; Colossians 3:12, 13, 16, 17). The conversations of the Colossians must be result of being filled with the Spirit, or in other words, they must be influenced by the Spirit, which is the result of accepting by faith the Spirit’s teaching in the gospel. This will result in godly words. The noun logos is the object of the preposition en, which is a marker of means indicating that the Colossians’ conversations were to be the means by which they honor the Lord Jesus. The godly manner in which they communicate verbally with each other and those outside the Christian community in Colossae is to be the means by which they honor the Lord Jesus. The conjunction ē which means “or” since it functions as a particle of an alternative meaning it introduces one’s actions as an alternative to one’s words.

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The noun ergon means “deed, action” referring to actions performed by the Colossian Christian community while in fellowship with God. They are actions produced by the Holy Spirit through the Christian when they exercise faith in the Word of God and specifically exercising faith in Paul’s Spirit inspired commands and prohibitions in this epistle addressed to them. This faith results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. Therefore, it speaks of the works or actions that the Holy Spirit performs through the Christian as a result of the Christian’s obedience to the commands and prohibitions in the Word of God, which are inspired by the Holy Spirit. The noun ergon is also the object of the preposition en, which is a marker of means indicating that the Colossians’ conversations were to be the means by which they honor the Lord Jesus. The godly manner in which they communicate verbally with each other and those outside the Christian community in Colossae is to be the means by which they honor the Lord Jesus.

Apodosis

Colossians 3:17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (NASB95) “Do all in the name of the Lord Jesus” is composed of the following: (1) accusative neuter plural form of the adjective pas (πᾶς), “all” (2) preposition en (ἐν), “in” (3) dative neuter singular form of the noun onoma (ὄνομα), “the name” (4) genitive masculine singular form of the noun kurios (κύριος), “of the Lord” (5) genitive masculine singular form of the proper noun Iēsous (Ἰησοῦς), “Jesus.” Now, we come to the apodasis. The apostle Paul at this point in the verse is employing the figure of ellipsis meaning that although he is deliberately omitting the second person plural present active imperative form of the verb poieō, it is implied from the context. Once again, as was the case when the word appeared first in the protasis, the verb poieō means “to perform, to act, to accomplish a particular activity or activities with one’s own resources on behalf of oneself.” Here it is with regards to the faithful Christians in the Colossian Christian community performing or accomplishing any variety of activities. Specifically, the word pertains to behavior or conduct involving not only oneself but others as well. It speaks of speaking anything or performing any particular activity which involves others. The second person plural form of this verb refers of course to the faithful Christians in the Colossian Christian community as a corporate unit and in a distributive sense which emphasizes no exceptions. The present imperative form of this verb is a “customary present imperative,” which is a command for action to be continued, action that may or may not have

2016 William E. Wenstrom, Jr. Bible Ministries 7 already been going on and is often a character building command to the effect of “make this your habit.” Since Colossians 1:3-5 and 2:5 affirm the Colossians faithfulness to the gospel, the present imperative form of this verb expresses the idea of the Colossians continuing to make it their habit of doing everything in the name of the Lord Jesus. The active voice of the verb poieō is a simple active voice meaning the subject performs the action indicated by the verb. This would indicate that the Colossians are to perform the act continuing to do everything in life in the name of the Lord Jesus. The accusative neuter plural form of the adjective pas means “each and every thing” since the word is employed as a substantive denoting totality and is used in a distributive sense emphasizing no exceptions. The word pertains to the totality of unspecified and indeterminate words and actions of the individual members of the Colossian Christian community. This word functions as an accusative direct object meaning it is receiving the action of the second person plural present active imperative form of the verb poieō which is omitted but implied due to Paul’s use of the figure of ellipsis. This would indicate that these unspecified and indeterminate words and actions of the individual members of the Colossian Christian community are receiving the action of being performed by them. From the earliest period of the Greek language, onoma means “name,” whether of a person, or a thing. As with the English word “name,” an extended meaning is “fame” or “reputation.” To “have a name” means to be notable or, in other contexts, to have only a name without the accompanying reality. In business dealings the name represents the person, his property, his interests, or his obligations. In grammar, onoma means “noun.” More significant than mere definitions were the various views of the relationship between a name and the thing or person bearing the name. Primitive peoples believed the name provided magical power over the thing, person, god, or demon named. They believed the name itself had an intrinsic and revelatory relationship to its owner. This view persisted in some circles but came to be questioned by the Greek philosophers, beginning in the sixth and fifth centuries B.C. Parmenides, the Sophists and Plato held views somewhat similar to those of modern linguistic science: words (including names) means what a given language group agree to have them mean. A name may reflect a perception of the thing or person, but a perception may be wrong or partial. Thus onoma cannot be simply equated with the nature of what is named. In contrast to Plato, Stoic philosophers held that the name represents the very nature of the thing named. Consequently, the Stoics believed that etymological analysis of names provides genuine insight into the nature of reality.

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The discussions of the names of the gods were important for the relationship between language and its object. Hesiod had already tried to find the key to the nature of the gods from the etymology of their names. The names of the gods were viewed as “verbal cult-pictures”.16 The aspect of the terrible and unapproachable was thus appropriate for them.17 Others, such as Menander and Aristides, represent the viewpoint that the higher a god stood, the more names he had. In a move toward monotheism, the Stoics ascribed all the divine names to one god (Zeus), explaining the various names as descriptions of the multiple aspects of his nature and deeds or fullness of being. But the many names of the god of the universe can be transmuted into namelessness, in that no name does justice to the fullness of the godhead. This line of thought has continued right up to modern times. The magical phrases and formulae found on the papyri of late antiquity reveal the belief in the power and effectiveness of the names of gods and demons. The name is thus a power which is very closely associated with the bearer and which discloses his nature. Pronouncement or invocation of the name sets in operation the energy potentially contained in him. Onoma occurs over 994 times in the Septuagint, almost always translating the Hebrew shem, “name.” In a few places it translates other Hebrew words meaning, “report” or “fame” (e.g., Numbers 14:15; Joshua 6:27). Hans Bietenhard states, “In Israel as among other peoples there was awareness of the significance attached to a name, and of the power which resided in it. The first and later utterance of a name means more than formal endowment with, and use of, a means of naming someone. By giving someone a name, one establishes a relation of dominion and possession towards him”.18 The significance attached to names is easily seen in the many etymological explanations of the names of individuals, places and nations. The basis for the choice of name could have been: (1) Certain events, which took place when the child was born (e.g., Gen. 25:26). (2) Particularities in connection with the complexion of the child (Gen. 25:25). (3) Parent’s wishes and expectations for the newborn child (Gen. 35:18). Giving or changing a name could indicate dominion over that which is named or a change of status: (1) Abram became Abraham (Gen. 17:5). (2) The Jewish exiles received new names from their captor Nebuchadnezzar (Dan. 1:7), which was a way of giving them Babylonian citizenship so they could help in the government. (3) Sometimes the name could be personified completely, so that it is mentioned as if it performed the action itself (cf. Psalm 20:1-2 [LXX 19:2];

16 Democritus, Frag. 142, in Diels-Kranz I, 170, 9 17 Plato, Philebus 12c; Cratylus 403a 18 Theological Dictionary of the New Testament, volume V, page 253

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Malachi 1:11). (4) To disregard the name was to disregard the person (Ex. 20:7; Lev. 24:16). (5) To pay homage to the name was to show honor to the one who was given that name (Neh. 9:5; Ps. 34:3 [LXX 33:3]; 138:2 [137:2]). The Complete Biblical Library makes the following excellent comment regarding God’s name in the Old Testament, “God’s name is the most important one in the Old Testament. Whether called by His distinctive name ‘the Lord’ (Yahweh = kurios) or by the generic term ‘God’ (Elohim = theos), God’s identity and nature cannot be known apart from the history of His words and actions in relationship with His people. For this reason God speaks of Himself as the God of Abraham, Isaac, and Jacob and as ‘the Lord thy God, Who has brought thee out of the land of Egypt’ (Ex. 3:6; 20:2). True knowledge of God’s name involves knowledge of this history and participation in this relationship. In contrast to the beliefs of the primitive pagan world, the Bible makes clear that knowledge and use of God’s name does not provide power over Him but rather relationship with Him and responsibility to Him. First of all, His name is known only because He freely chose to reveal it (Gen. 17:1; Ex. 3:14-15). Furthermore, the invoking of His name for magical purposes (or other misuses) is forbidden by the third commandment (Ex. 20:7). Israel was urged ‘to call on the name of the Lord,’ trusting His faithfulness to the covenant, not because the use of His name could force Him to act. God promised to care for the people and the temple bearing His name, but those privileges and blessings could be forfeited by human unfaithfulness to the relationship (2 Chron. 7:14-22). Likewise the prophets who spoke ‘in the name of the Lord’ had authority only as faithful proclaimers of what God had spoken to them. Without such a commission, the prophet was false. In Jewish writings outside of Scripture, Philo reflected the influence of Greek Stoicism when he said God’s real name never reaches men. God is being itself, which cannot be named. Thus kurios, ‘Lord’ is only the name for God’s power to rule and not God’s actual name (ibid. 5:264-65).19 Hans Bietenhard commenting on the use of the word in the Old Testament, writes, “Of primary significance is the name of Yahweh, which He Himself made known in His revelation (Gen. 17:1; Ex. 3:14; 6:2). One of the most fundamental and essential features of the biblical revelation is the fact that God is not without a name: He has a personal name, by which He can, and is to be, invoked. When appeal is made to Yahweh, He comes near and makes His promise true: ‘in every place where I cause My name to be remembered I will come to you and bless you’ (Ex. 20:24; cf. Num. 6:24 ff.). Priests and Levites, and even the king, bless in the name of Yahweh (Num. 6:27; Deut. 10:8; 2 Sam. 6:18). The name of Yahweh, indeed, is such a powerful expression of His personal rule and activity that it can

19 Complete Biblical Library Greek-English Dictionary Lambda-Omnicron 2948-3664

2016 William E. Wenstrom, Jr. Bible Ministries 10 be used as an alternative way of speaking of Yahweh Himself (Lev. 18:21; Psa. 7:17; Amos 2:7; Mic. 5:4). It is the side of Yahweh, which is turned towards men, in which Yahweh reveals Himself. His historical dealings with men in the past (Ex. 3:6, 13, 15), present (Ex. 20:7) and future (Ezek. 25:17; 34:50 et al.) are inextricably bound up with His name. Misuse of this name in magic or in false oaths (for oaths were accompanied by mention of Yahweh’s name) is forbidden (Ex. 20:7), for the name of Yahweh is a gift of the revelation which is not at man’s disposal (Gen. 17:1; Ex. 3:14; 6:2). The name of Yahweh is committed in trust to Israel: the heathen do not know it (Ps. 79:6). Israel has the task of hallowing it. This takes place in the cult, at sacrifice, in prayer, in blessing and cursing, and also in the holy war (Ps. 29:8), in other words, in serving Yahweh, and Him alone, and in obeying His commands. To take part in the cult-worship of another god therefore invokes profanation of the name of Yahweh (Lev. 19:21). The invocation of His name over Jerusalem (Jer. 25:29), over the temple (Jer. 7:10) and over the ark (2 Sam. 6:2), consecrating them and associating them with him, is the sole basis of that sanctity. Deut. gives the following answer to the question as to how Israel can have dealings with Yahweh: Yahweh Himself dwells in heaven, but He chooses on earth a place where He causes His ‘name’ to dwell (Deut. 12:11; 14:23; cf. 2 Sam. 7:13; 1 Kings 3:2; 5:17). In that His name dwells in the temple, Yahweh’s presence is itself guaranteed; but only in such a way that even if the temple is profaned, Yahweh’s transcendence remains preserved (cf. 1 Ki. 8:13, where Yahweh dwells in thick darkness with 1 Ki. 8:14 ff., where Yahweh’s name dwells in the temple). Yahweh’s name, like Yahweh Himself, remains sovereign”.20 Onoma occurs 230 times in the Greek New Testament. Vine classifies onoma under the usages: (1) Of the name by which a person or things is called. (2) For all that a name implies, of authority, character, rank, majesty, power, excellence, etc., of everything that the name covers. (3) As standing, by metonymy, for persons.21 The Analytical Greek Lexicon Revised: (1) A name; the proper name of a person (2) A mere name or reputation (3) A name as the representative of a person (4) The name of the author of a commission, delegated authority or religious profession.22 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the word: (1) proper name of an entity, name (2) a person (3) the classification under which one belongs, noted by a name or category, title, category (4) recognition accorded a person on

20 The New International Dictionary of New Testament Theology, volume 2, pages 649-650 21 Vine’s Expository Dictionary of New Testament Words page 781-782 22 page 289

2016 William E. Wenstrom, Jr. Bible Ministries 11 the basis of performance (well-known) name, reputation, fame (5) name in terms of office held, office.23 Louw and Nida list the following categorical usages for the word: (1) The proper name of a person or object - ‘name’24 (2) A person, with the possible implication of existence or relevance as individuals - ‘person, people’25 (3) That which is said about a person on the basis of an evaluation of the person’s conduct - ‘reputation’26 (4) Category or kind, based upon an implied designation for a class of entities - ‘category of, being of the type that’27. Analytical Lexicon of the Greek New Testament define the word “with a basic meaning name, i.e. the result of distinguishing a person or thing by giving a designation (1) used of a proper noun by which one is called (2) in the sense of repute or fame (3) plural, as designating indefiniteness persons or people who make up a group (4) as indicating rank or authority attributed to a representative (in the) name (of); especially of authorization to represent God or Christ in praying, speaking, working miracles (5) as a designation for God or Jesus Christ as he is revealed through all his attributes, majesty and perfections (the) Name (6) predominately in reference to God or Christ in prepositional phrases (a) through the name, by the power of the name (b) in regard to, in reference to, for the sake of the name; to express saving faith on, in the name (c) used to claim authority for something in the name of, at the mention of the name of; in invocation of God’s presence (calling) on the name of; in approaching, worshipping, thanking God because of Christ’s atoning work in the name of (d) with, for the sake of, because of the name (e) used to claim association or representation in the name of, with (the use of) the name of (f) against or contrary to the name of (g) in honor or in behalf of the name.28 Adolph Deissmann states that the word’s “repeated occurrence in indictments certainly suggests the conjecture that it must have had a technical meaning...the name of the King is the essence of what he is as ruler. We see how nearly this idea of the onoma approaches to that of the Old Testament shem, and how convenient it was for the Egyptian translators to be able to render quite literally the expressive word of the sacred text. The special coloring which onoma often has in early Christian writings was doubtless strongly influenced by the LXX, but the latter did not borrow that coloring first from the Hebrew; it was rather a portion of what they took from the adulatory official vocabulary of their environment”.29

23 Pages 711-714 24 Greek-English Lexicon of the New Testament Based on Semantic Domains 33.126 25 9.19 26 33.265 27 58.22 28 Page 282 29 Bible Studies page 146

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Silva has the following article on this word onoma, he writes “The word ὄνομα (sometimes οὔνομα in poetry; ὄνυμα in some dialects) is an old IE term (cf. Sansk. náma, Lat. nōmen, Old Eng. nama). Its meaning corresponds closely with that of Eng. name, incl. such extended senses as “reputation” (e.g., Thuc. 7.64.2: 'the great name of the Athenians”) and ‘appearance’ (Eurip. Or. 454: disloyal people are “friends in name, not in deed [ἔργον G2240]”). Among derivatives, already in Homer we find the vb. ὀνομάζω, meaning ‘to name’ (i.e., either “give [someone] a name” or “mention/identify [someone by name],” but also ‘call [someone by name],’ ‘call [someone something],’ etc.), and the adj. ὀνομαστός, ‘named, mentioned, famous.’ Numerous compounds are attested, such as ἀνώνυμος (“without name, nameless, disreputable”), ἐπονομάζω (“to give [someone] a surname”), εὐώνυμος G2381 (“of good name,” then “left, left hand”), ὁμώνυμος (“having the same name”), ψευδώνυμος (“bearing a false name”; see ψεύδομαι G6017), and so on. 2 In most cultures the name is inextricably bound up with the person, whether a human being, a god, or a demon. Anyone who knows the name of a being can exert power over it. In magic the potential energy that resides in the name can be translated into effective power if the name is mentioned or used in an oath (see H. Bietenhard in TDNT 5:250–52). Among Gk. thinkers as early as the 6th cent. BC, the question arose regarding the relationship between the name and the thing named. Among the Sophists the prevalent opinion was that the name did not belong to things by nature. In Plato’s Cratylus, which deals with such problems of linguistic philosophy, it is suggested that words are merely phonetic symbols that receive their meaning through custom, general agreement, and thought, and are thus of little relevance for true knowledge. The Stoics declared that speech originated by physical necessity in the human soul and that words represented things in accordance with their nature; as regards content, the spoken word, the concept, and the object itself are all alike (TDNT 5:248). This opinion was widely held later on. The discussions of the names of the gods were important for the relationship between language and its object. Hesiod had already tried to find the

IE (Proto-)Indo-European cf. confer (compare) Sansk. Sanskrit Lat. Latin Eng. English Eng. English incl. include(d)/including e.g. exempli gratia (for example) Thuc. Thucydides, History of the Peloponnesian War Eurip. Euripedes vb. verb i.e. id est (that is) adj. adjectival TDNT Theological Dictionary of the New Testament, ed. G. Kittel and G. Friedrich, transl. G. W. Bromiley, 10 vols. (1964–76) Gk. Greek cent. century BC before Christ TDNT Theological Dictionary of the New Testament, ed. G. Kittel and G. Friedrich, transl. G. W. Bromiley, 10 vols. (1964–76)

2016 William E. Wenstrom, Jr. Bible Ministries 13 key to the nature of the gods from the etym. of their names. The names of the gods were viewed as “verbal cult-pictures” (Democritus Frg. 142; see H. Diels and W. Kranz, eds., Die Fragmente der Vorsokratiker, 6th ed., 3 vols. [1951–52], 1:170.9). The aspect of the terrible and unapproachable was thus appropriate for them (Plato Phileb. 12c; Crat. 403a). Others, such as Menander and Aristides, represent the viewpoint that the higher a god stood, the more names he had. Alternatively, the Stoics attempted to overcome polytheism by transferring all the names to one god, Zeus: here, the plurality of names expressed fullness of being. But the many names of the god of the universe can be transmuted into namelessness, in that no name does justice to the fullness of the godhead. This line of thought has continued right up to modern times (cf. Goethe’s Faust, “Who may name him?”). The magical phrases and formulas found on the papyri of late antiquity reveal the belief in the power and effectiveness of the names of gods and demons. JL 1 In the LXX ὄνομα occurs over 1000×, esp. in Psalms and Genesis (over 110× each). Although it represents a wide variety of Heb. terms in isolated cases, ὄνομα is the standard I H9005 (c. 800×, beginning with Gen 2:11). The vb. ὀνομάζω שֵׁ ם rendering of ;I H2349, ‘to mention, remember’ (6×, e.g., Jer 20:9 זָכַר occurs c. 25×, mainly for II H5919, ‘to designate,’ etc. (5×, e.g., Lev 24:16; Isa 62:2). The נָקַב and ,(23:36 ,e.g., Num 16:2) שֵׁ ם adj. ὀνομαστός is used c. 20× (incl. 5× in Ezekiel), mainly for lit., ‘men of name,’ is rendered ἄνδρες ὀνομαστοί, ‘well-known ,אַנְשֵׁ י־שֵׁ ם where men’). Among various compounds, note in partic. ἐπονομάζω (c. 35× [almost 30 of I H7924, Gen 4:17 et al.). 2 The Israelites קָרָ א these in Pentateuch], usually for evidently attached significance to proper names. One well-known example is that of Nabal: ‘He is just like his name—his name means Fool, and folly goes with him’ (1 Sam 25:25). Numerous etym. interpretations are offered where people and places are given names: Eve, ‘the mother of all living’ (Gen 3:20; see Εὕα G2293); etym. etymology, etymological(ly) Frg. fragment eds. editor(s) ed. edition(s) cf. confer (compare) JL Jewish literature LXX Septuagint esp. especially Heb. Hebrew c. circa (about, around) vb. verb c. circa (about, around) e.g. exempli gratia (for example) e.g. exempli gratia (for example) adj. adjectival c. circa (about, around) incl. include(d)/including e.g. exempli gratia (for example) lit. literal(ly), literature partic. particular(ly) c. circa (about, around) et al. et alii (and others) etym. etymology, etymological(ly)

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II H7865, ‘to acquire’] a קָנָה] Cain, ‘With the help of the LORD I have brought forth I H1176] the language of בָלַל] man’ (4:1); Babel, ‘because there the LORD confused the whole world’ (11:9); Isaac, a reminder of his parents’ laughter (17:17; 18:12); and so on. To give a name is, in addition, to exercise lordship and dominion, e.g., over the animals (2:19–20), over a town (2 Sam 12:28), and over a land (Ps 49:11 [LXX 48:12]). When judgment comes on Zion women will long to take the name of a man, and so to become his possession and enjoy his protection (Isa 4:1). As the one who gives names to the stars, Yahweh is their Creator and Lord (Ps 147:4 [146:4]); in the same way he calls Israel by name and makes the people his possession (Isa 43:1; 63:19). Absalom, not having a son to perpetuate his name, erected a monument as a memorial to his name (2 Sam 18:18). Changes of name also testify to their significance (Gen 41:45; 2 Kgs 23:34). Even Yahweh can undertake to change someone’s name when he gives his chosen ones a new importance in their own situation or for the future. Thus Abram becomes Abraham, ‘father of many nations’ (Gen 17:5; see Ἀβραάμ G11); Jacob becomes Israel because he has fought with God (32:28; see Ἰσραήλ G2702). Jerusalem receives a new name in the last days (Isa 62:2); Isaiah gives his children symbolic names (7:3; 8:3); and the names of the bearers of salvation are a guarantee of Yahweh’s grace (7:14; Zech 6:12). 3 Of primary significance is the name of Yahweh, which he himself made known in his revelation (Gen 17:1; Exod 3:14; 6:2; see θεός G2563 and κύριος G3261). One of the most fundamental and essential features of the bib. revelation is the fact that God is not without a name: he has a personal name, by which he can, and is to be, invoked. When appeal is made to Yahweh, he comes near and makes his promise true: ‘Wherever I cause my name to be honored ’I H2349 hiph.; LXX, ἐπονομάζω], I will come to you and bless you זכר .Heb] (Exod 20:24; cf. Num 6:24–26). Priests and Levites, and even the king, bless people in the name of Yahweh (Num 6:27; Deut 10:8; 2 Sam 6:18). Being such a powerful expression of his personal rule and activity, the phrase ‘the name of God’ (or a variation thereof) can be used as an alternative way of speaking of Yahweh himself (Lev 18:21; Ps 7:17 [7:18]; Amos 2:7; Mic 5:4 [5:3]). His historical dealings with human beings in the past (Exod 3:6, 13, 15), present (20:7) and future (Ezek 25:17; 34:30; et al.) are inextricably bound up with his name. Misuse of this name in magic or in false oaths (for oaths were accompanied by mention of Yahweh’s name) is forbidden (Exod 20:7), for it is a gift of his revelation, not

e.g. exempli gratia (for example) LXX Septuagint bib. biblical Heb. Hebrew hiph. hiphil LXX Septuagint cf. confer (compare) et al. et alii (and others)

2016 William E. Wenstrom, Jr. Bible Ministries 15 something at our disposal (Gen 17:1; Exod 3:14; 6:2). The name of Yahweh is committed in trust to Israel: the heathen do not know it (Ps 79:6 [78:6]). Israel has the task of hallowing it, and thus his name is invoked over the ark of the covenant (2 Sam 6:2), over the temple (Jer 7:10), even over Jerusalem (25:29 [32:29]). But more broadly, the hallowing of God’s name takes place in the cult, at sacrifice, in prayer, in blessing and cursing, and also in the holy war—in other words, in serving Yahweh alone and obeying his commands. To take part in the cult-worship of another god therefore involves profanation of the name of Yahweh (Lev 18:21). 4 If one should ask how it is poss. for Israel to have dealings with Yahweh, the book of Deuteronomy gives the following answer: Yahweh himself dwells in heaven, but he chooses on earth a place where he causes his name to dwell (Deut 12:11; 14:23; cf. 2 Sam 7:13; 1 Kgs 3:2; 8:17). Because his name dwells in the temple, Yahweh’s presence is itself guaranteed; but only in such a way that even if the temple is profaned, Yahweh’s transcendence remains preserved. As a result of these conceptions, Yahweh’s name appears to assume a powerful existence of its own, although it would be a mistake to think of it as an abstraction independent of God himself. Through his name’s mighty sway, the godly experience Yahweh’s protection and help (cf. Ps 54:6 [53:8]; Prov 18:10; Mal 1:11). His name almost becomes a hypostasis of Yahweh himself (cf. Ps 54:1 [53:1]; 89:24 [88:25]; 118:10–12 [117:10–12]). Some suggest that it occupies the place taken in other religions by the cultic image (cf. G. von Rad, Old Testament Theology, 2 vols. [1962–65], 1:183–84). Yahweh’s name can be used even in the sense of the ‘praise’ or ‘glory’ of Yahweh (Ps 41:10 [40:11]; Isa 26:8; 55:13). Such turns of expression as ‘for the sake of Yahweh’s name’ or ‘Yahweh is his name’ (Exod 15:3; Ps 23:3 [22:3]; Isa 51:15; Jer 10:16; Amos 4:13) point in the same direction, indicating God’s claim to sovereign authority and glory in the world and among those nations to whom Israel makes it known (Ps 105:1–3 [104:1–3]; Isa 12:4). The day will come when ‘there will be one LORD, and his name the only name’ occurs freq. in the OT. Linked with the בְשֵׁ ם Zech 14:9). 5 The Heb. expression) names of places or people it can mean ‘[mentioned] by name’ (Josh 21:9 [LXX, ἐπικαλέω G2126]), ‘[named] after the name of’ (Judg 18:29 [ἐν ὀνόματι]), ‘[to do something] in the name of [someone else],’ i.e., with someone else’s authority (1 Sam 25:9 [ἐν τῷ ὀνόματι]; 1 Kgs 21:8 [with ἐπί, “on”]; Esth 3:12 [with διά,

poss. possible, possibly cf. confer (compare) cf. confer (compare) cf. confer (compare) cf. confer (compare) Heb. Hebrew freq. frequent(ly) OT Old Testament LXX Septuagint i.e. id est (that is)

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“through”]). But the phrase appears most often in association with the name of Yahweh, with the primary notion of calling on or invoking Yahweh by his name, that is, worshiping him in a cultic setting (cf. Gen 4:26; 12:8). The formula is also used in order to swear, to bless, and to curse, since by the use of this expression Yahweh’s might is called on to intervene (Deut 6:13; 10:8; 2 Sam. 6:18; 2 Kgs 2:24). In addition, it can mean ‘on behalf of’ Yahweh, i.e., as his representative and with his authority (Exod 5:23; Deut 18:18–19). Thus the appeal of false prophets to Yahweh is illegitimate, for they have received neither their commission nor their words from him (Deut 18:20; Jer 14:14–15; 23:25; 29:9 [36:9]). 6 Concern about the significance of names, and esp. God’s name, continues after the bib. period. (a) Philo, speaking in connection with the LXX rendering of Exod 3:14 and influenced by Stoic philosophy, says that God is the Existent One; being belongs to him alone as of right, and thus God’s real name never reaches human beings. According to Philo, God in effect said to Moses, ‘There is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs’ (Mos. 1.75). Put differently, ‘It is my nature to be, not to be described by name, but in order that the human race may not be wholly destitute of any appellation which they may give to the most excellent of beings, I allow you to use the word Lord as a name’ (Mut. 11–12). Thus for Philo, in contrast to the OT, God has no personal name: the terms κύριος and θεός merely indicate his powers: ‘Lord’ the power of lordship and ‘God’ the power of grace. But one must still hallow even the purely relative names of God, which do not designate his essential Being; one must beware of misusing these names (e.g., Decal. 93–94). (b) It is striking that Jos., when referring to God, avoids not only the Heb. name Yahweh but also Gk. κύριος, which was the standard representation of the tetragrammaton in Hel. Jud. This peculiarity shows the extent to which fear of uttering the name of God had gone. Instead, he simply speaks of ‘the name of God,’ using either ὄνομα (e.g., A.J. 11.331) or προσηγορία (e.g., 3.178). In his retelling of Exod 3, Jos. says that Moses asked God to reveal his name (προσηγορία) so that Moses could invoke him ‘by name’ (ἐξ ὀνόματος), and that therefore ‘God declared to him his name

cf. confer (compare) i.e. id est (that is) esp. especially bib. biblical LXX Septuagint OT Old Testament e.g. exempli gratia (for example) Jos. Josephus Heb. Hebrew Gk. Greek Hel. Hellenistic Jud. Judaism e.g. exempli gratia (for example) e.g. exempli gratia (for example) Jos. Josephus

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[προσηγορία], which had never been revealed to men before; concerning which it is not lawful for me to say any more’ (2.275–76). (c) In the Qumran writings the occurs with high freq. in a wide variety of contexts. We read that the sons שֵֵׁׁם term poss. meaning ,קריאיֵׁהשם] of Zadok are ‘the chosen of Israel, called by the name ‘famous’]’ (CD IV, 4; cf. II, 11 and freq. elsewhere). In connection with oaths, a member of the community ‘should not mention the law of Moses, because in it is of the Name. And if he swears and transgresses he [פרוש] the whole significance profanes the Name’ (XV, 2–3). The true people of God ‘have taken refuge in his holy name’ (XX, 34) and are made strong by that name (1QSa [= 1Q28b] V, 28). Those who are pious bless God’s name (e.g., 1QHa X [= Suk. II], 30). (d) The remarkable thought appears in 1 En. 69.13–21 that God’s hidden name is used in ‘the oath’ and that through the oath creation was called into being. (e) Among the rabbis the name is important in the teaching of tradition. One who passes on a the authority from whom it was (בְשֵׁ ם) doctrine or tradition should do so by naming ,to/into the name,’ is significant also‘ ,לְשֵׁ ם received (m. ’Abot 6:6). The expression לשםֵׁבןֵׁ being freq. used to express goal; e.g., a slave may undergo a ritual ablution .to the name of a free man,’ i.e., in order to become a free man (b. Yebam‘ ,חורין lit., ‘to the name of the Name,’ to God (see ,לשםֵׁהשם 45b); sacrifices are offered Str-B 1:590–91). But the same expression is used with the sense ‘on account of, for the sake of’; e.g., m. ’Abot 2.12 exhorts, ‘Let all your deeds be done for the sake of The name of Yahweh was avoided if at all poss. to avoid ’.[לשם ֵׁשמים] heaven infringing the third commandment (Exod 20:7). At some point during the period of the Second Temple even the priests discontinued the use of the tetragrammaton in the Name.’ As a result, the‘ ,הַשֵׁ ם their blessings, and it came to be replaced by correct pronunciation of YHWH was forgotten and, ironically, Israel’s God became a deity with a secret name, often used as a means of magical power, partic. in the piety of the lower strata of society. NT 1 The term ὄνομα occurs c. 230× in

freq. frequent(ly) poss. possible, possibly CD Cairo Genizah copy of the Damascus Document cf. confer (compare) freq. frequent(ly) e.g. exempli gratia (for example) Suk. Sukenik m. Mishnah freq. frequent(ly) e.g. exempli gratia (for example) i.e. id est (that is) b. Babylonian Talmud lit. literal(ly), literature Str-B H. L. Strack and P. Billerbeck, Kommentar zum Neun Testament aus Talmud und Midrasch, 6 vols. (1922–61) e.g. exempli gratia (for example) m. Mishnah poss. possible, possibly partic. particular(ly) NT New Testament c. circa (about, around)

2016 William E. Wenstrom, Jr. Bible Ministries 18 the NT, but fully 60 of the occurrences are found in Acts; it is freq. also in Revelation (38×), Luke (34×), John (25×), Matthew (22×), and Mark (15×). The term is used in a broad range of contexts, incl. at least two in which it has the sense ‘fame, reputation’ (Mark 6:14; Rev 3:1) and several where the pl. really means ‘people’ (Acts 1:15 [perhaps also 18:15]; Rev 3:4 [with ἀνθρώπων]; 11:13). Many of the uses involve prepositional phrases with various shades of meaning (see BDAG s.v., sect. 1.d.γ). The vb. ὀνομάζω occurs 9/10× (incl. 3× in Ephesians) and the compound ἐπονομάζω only once (Rom 2:17: “if you call yourself a Jew”). We read that Jesus gave his disciples the designation ‘apostles’ (Luke 6:13; also in the textually uncertain par. Mark 3:14) and that he gave Simon the name Peter (Luke 6:14; see πέτρα G4376). Anyone in the church who ‘bears the name brother or sister [ἀδελφὸς ὀνομαζόμενος]’ (NRSV; NIV, “claims to be a brother or sister”) must live a worthy life (1 Cor 5:11). Sin must not even be named in a Christian congregation (Eph 5:3; NIV, “there must not be even a hint of”; on 3:15 see πατήρ G4252 NT 3). The adj. ψευδώνυμος is found only at 1 Tim 6:20, which warns against a movement that gives the lie to its name (“falsely called knowledge”) and leads from faith into error (cf. 6:21; see ψεύδομαι G6017). 2 Jesus proves himself to be the Good Shepherd by calling his sheep by name and knowing them personally (John 10:3). The fact that the names of the disciples are written in heaven (Luke 10:20) means that they belong to God and to his kingdom (Rev 3:5). The new name the victor receives expresses inalienable fellowship with Christ himself (2:17). The names of the twelve apostles on the foundation stones of the new Jerusalem (Rev 21:14) and the names of the twelve tribes of Israel on its gates (21:12) proclaim the final unity of the old and the new people of God. Evil spirits too have names, which predicate something of their nature or power (Mark 5:9). The ‘beast’ in Rev 13:1 bears blasphemous names, i.e., he is given names and honorific titles that belong to God or Christ alone. His name is contained in a number and his adherents also bear it (13:17–18; 15:2). The ‘great prostitute’ (17:1) has this name written on her forehead: ‘BABYLON THE GREAT / THE MOTHER

NT New Testament freq. frequent(ly) incl. include(d)/including pl. plural BDAG W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev. F. W. Danker (2000) s.v. sub verbo (under the word) sect. section vb. verb incl. include(d)/including par. (and) parallel(s) NRSV New Revised Standard Version NIV New International Version (2011 ed., unless othewisde indicated) NIV New International Version (2011 ed., unless othewisde indicated) NT New Testament adj. adjectival cf. confer (compare) i.e. id est (that is)

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OF PROSTITUTES / AND OF THE ABOMINATIONS OF THE EARTH’ (17:5; cf. v. 3); she stands in contrast to the woman of ch. 12, who bears the male child and who is the mother of all the faithful (cf. 12:4–5 with v. 17). 3 God’s name belongs with his revelation. Jesus reveals God as the loving Father, and the Father glorifies his name in Jesus’ saving work (John 12:28; 17:6, 26). To say that the disciples are kept in the name of God (17:11–12) indicates that they live in the sphere of an effective power, which protects them from ruin and unites them with each other. The goal of the proclamation of the name of God as Father is that the love of the Father for the Son is also to be found in believers (17:26). In these Johannine statements we have the Christological interpretation of the OT affirmations that Yahweh reveals himself through his name. Jesus acts in the name of God and thus on his behalf, fulfilling the Father’s will and demonstrating his own sonship (Matt 23:39; Mark 11:9–10; John 10:24–25). When the name of God is conjoined with that of the Son and of the Holy Spirit, it assumes the character of completeness and fullness (Matt 28:19). The first request of the Lord’s Prayer concerns the hallowing of God’s name (6:9; cf. Isa 29:23; Ezek 36:23). In the kingdom of God his name is no longer profaned through sin; thus we ask him in prayer to further the hallowing of his name himself and to bring in his kingdom. Anyone who despises God’s will and commands is, in effect, slandering God’s name (Rom 2:24; cf. 1 Tim 6:1). The beast in Rev 13:6 also reviles the name of God and his dwelling, as do those who suffer under the plagues of the last days (16:9). 4 The significance of Jesus’ person, life, and work is evident in his names. He was given the name Jesus because he saves his people from their sins (Matt 1:21; see Ἰησοῦς G2652); he is also called Emmanuel because in him God is present with his people (1:23; see Ἐμμανουήλ G1842). He bears the sublime names of Son (Heb 1:4–5; see υἱός G5626) and Lord (Phil 2:9–11; Rev 19:16; see κύριος G3261). In addition, ‘He has a name written on him that no one knows but he himself,’ namely, “the Word of God” (Rev 19:12–13; see λόγος G3364). The name ‘Jesus’ can be replaced simply .(שֵׁ ם by ‘the Name’ (Acts 5:41; 3 John 7; cf. the Jewish replacement of Yahweh by One may say that the whole content of the saving truth revealed in Jesus is comprised in his name (Acts 4:12; 1 Cor 6:11). Belief in the name of the Son, i.e., trust in Jesus’ messianic mission (John 3:18), is God’s command (1 John 3:23; 5:13). Anyone who believes in his name receives forgiveness of sins (Acts 10:43; 1

cf. confer (compare) v. verse ch. chapter cf. confer (compare) v. verse OT Old Testament cf. confer (compare) cf. confer (compare) cf. confer (compare) i.e. id est (that is)

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John 2:12), has eternal life (John 20:21; 1 John 5:13), and escapes the judgment (John 3:18). A Christian’s whole life is dominated by the name of Jesus (Col 3:17), whose glorification is the goal of faith (2 Thess 1:12). The name of Jesus is the basis of the proclamation to all nations (Acts 8:12; 9:13–16; Rom 1:5). Early in the history of the church, the authorities at Jerusalem forbade the apostles to teach ἐπὶ τῷ ὀνόματι τούτῳ, poss. meaning ‘on the basis of this name’ (Acts 5:28, 40–41). Faith and proclamation include confession of the name (Rev 2:13; 3:8) and readiness to suffer for his name’s sake (Matt 10:22; 24:9). Whoever calls on the name of the Lord belongs to the church (Acts 9:14; 1 Cor 1:2) and is saved (Acts 2:17–21; Rom 10:13; cf. Joel 2:32 [3:5]). Faith in Jesus or faithfulness to him is the same as holding fast to his name (Rev 2:13; 3:8). The name of Christ contains the implication of glory, and 1 Pet 4:14 declares: ‘If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you’ (cf. Jdt 9:8: τὸ σκήνωμα τῆς καταπαύσεως τοῦ ὀνόματος τῆς δόξης σου, lit., “the tent of the resting [place] of the name of your glory”). Christians were so called because of this name (Acts 11:26; cf. 26:28). James says that τὸ καλὸν ὄνομα (NIV, “the noble name”; NRSV, “the excellent name”) is ‘called over’ believers (ἐπικληθὲν ἐφʼ ὑμᾶς), thus marking them as belonging to him (Jas 2:7; see καλέω G2813 JL 2 and NT 5). One of the gifts of final perfection is that the victors will bear the name of the Lamb (Rev 3:12; 14:1; 22:4). 5 The formula ‘in the name of Jesus’ plays a prominent role in the NT. (a) God gives the Holy Spirit in the name of Jesus (John 14:26). Thanks are given in that name (Eph 5:20). The nations place their hope in it (Matt 12:21; cf. Isa 42:4). And his disciples pray in his name (John 14:13–14), i.e., acc. to his will and instruction, so that the commission he gave to them may be fulfilled; this is the reason their prayers are heard (15:16). (b) Since the disciples are sent out by Jesus, they are able to act on behalf of him and in his power, performing miracles and acts of compassion (Luke 10:17; Mark 9:38–39). After Easter, the name of Jesus continues to maintain its power (Acts 3:6; 14:10). The terms ὄνομα and δύναμις G1539 (“power”) can be used in par. to one another (4:7; cf. Ps 54:1 [53:3]; Jer 16:21; Matt 7:22; Mark 9:39). Healing takes place by

poss. possible, possibly cf. confer (compare) cf. confer (compare) lit. literal(ly), literature cf. confer (compare) NIV New International Version (2011 ed., unless othewisde indicated) NRSV New Revised Standard Version JL Jewish literature NT New Testament NT New Testament cf. confer (compare) i.e. id est (that is) acc. to according to par. (and) parallel(s) cf. confer (compare)

2016 William E. Wenstrom, Jr. Bible Ministries 21 faith in Jesus’ name, and Peter goes so far as to say that the name itself, because it stands for the person behind it, produces the miracle (Acts 3:16). But when unbelievers attempt to misuse it in magical exorcisms, destruction ensues (19:13– 16). These and sim. passages show that the OT manner of speaking of the name of Yahweh has been transferred to Jesus and his name. We should note further that Paul, as one commissioned and authorized by the Lord Jesus Christ, was able to admonish and give judgment in his name (1 Cor 1:10 [here with διά]; 5:4; 2 Thess 3:6). (c) The baptismal formula εἰς τὸ ὄνομα, ‘to/into the name,’ prob. corresponds see JL 6 (e), above). The sense may be that baptism) לְשֵׁ ם with the rabb. use of symbolically assigns the believer to Christ for forgiveness of sins (Acts 8:16; 19:5; 1 Cor 1:13, 15; cf. Matt 28:19). The same idea can be intended where other in לְשֵׁ ם prepositions are used (Acts 2:38 [ἐπί]; 10:48 [ἐν]; cf. the LXX rendering of Josh 9:9; 2 Sam 22:50; Sir 47:13). The fullness of Christ’s saving work is contained in his name (as Yahweh’s saving work was in his) and is present in the church, as represented by each believer’s baptism ‘into [εἰς] Christ Jesus,’ ‘into [εἰς] his death’ (Rom 6:3–4; cf. 1 Cor 10:2).”30 In the Greek New Testament and in relation God and Christ, the noun onoma can refer to “character” and “nature” of God and of Christ, the “reputation” of God and of Christ, the “personality” of God and of Christ as well as the “authority” of God and Christ. In Colossians 3:17, the noun onoma has this five-fold sense: (1) It signifies the “personality” of the Lord distinguishing Him from the heathen gods. (2) It signifies the “character” of the Lord representing who He is. (3) It signifies the Lord’s “work” in creation and for the salvation of sinful humanity. (4) It signifies the “reputation” of the Lord before men. (5) It signifies the “authority” of the Lord Jesus over the church. The noun onoma is the object of the preposition en which is functioning as a marker of a particular standard or rule specifying the rule or code of conduct a person follows or the standard of conduct to which he or she conforms. Therefore, this prepositional phrase indicates that everything the Colossian Christian community does in life must be “in conformity with” or “consistent with” the name of the Lord Jesus.

sim. similar(ly) OT Old Testament prob. probable, probably rabb. rabbinic JL Jewish literature cf. confer (compare) cf. confer (compare) LXX Septuagint cf. confer (compare) 30 Silva, M. (Ed.). (2014). In New International Dictionary of New Testament Theology and Exegesis (Second Edition, Vol. 3, pp. 514–522). Grand Rapids, MI: Zondervan.

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The noun kurios, “Lord” and refers of course to the Lord Jesus Christ indicating the following: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom. In His deity, Jesus Christ is “Lord” (See Luke 20:42). However, in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5- 11). The noun kurios emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The noun kurios is in the genitive case and functions as a “genitive of possession” expressing the idea that the Lord possesses this name. The proper name Iēsous is the Greek spelling of the Hebrew word Jehoshua, “Jehovah saves,” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth. The word functions as a “genitive of simple apposition” meaning that it stands in apposition to the genitive form of the noun kurios, “Lord” and simply clarifies who the Lord is here, namely Jesus of Nazareth since there were many lords in the first century.

Giving Thanks Through Christ to God the Father

Colossians 3:17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (NASB95) “Giving thanks through Him to God the Father” is composed of the following: (1) nominative masculine plural present active participle form of the verb eucharisteō (εὐχαριστέω), “giving thanks” (2) articular genitive masculine singular form of the noun theos (θεός), “to God” (3) dative masculine singular form of the noun patēr (πατήρ), “the Father” (4) preposition dia (διά), “through” (3) genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), “Him.”

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As was the case in Colossians 1:3 and 12, the verb eucharisteō here in Colossians 3:17 means, “to give thanks to” God the Father. It refers to these faithful Christians in Colossae giving thanks to the Father through Jesus Christ during their prayers. The participle form of this verb is a temporal participle meaning that in relation to its controlling verb, it answers the question, “when?” The word’s controlling verb appears in the apodosis here in verse 17 and is poieō which is omitted but implied by the context. The present tense of eucharisteō indicates contemporaneous action with this controlling verb. This indicates that “while” the Colossians continued to make it their habit of doing each and every thing in a manner consistent with the name of the Lord Jesus, they must “simultaneously” be giving thanks to the Father. The present tense of the verb eucharisteō is a customary present, which is used to signal a regularly occurring action. This would indicate these faithful Christians in Colossae “regularly” or “made it their habit of” giving thanks to the Father through the Lord Jesus Christ while they continued to make it their habit of doing each and every thing in life in a manner consistent with the name of the Lord Jesus. Since Colossians 1:3-5 and 2:5 affirm the Colossians faithfulness to the gospel, the present imperative form of this verb expresses the idea of the Colossians continuing to make it their habit of giving thanks to the Father through the Lord Jesus Christ while they continued to make it their habit of doing each and every thing in life in a manner consistent with the name of the Lord Jesus. The active voice is a simple active indicating that these faithful Christians in Colossae were to continue making it their habit of giving thanks to God the Father. The noun theos refers to the Father which is indicated by the word’s articular construction which in the New Testament commonly signifies the first member of the Trinity unless otherwise indicated by the context. The articular construction of the word is also monadic which is indicated by the genitive adjunct which is πατρὶ, “the Father” indicating that God the Father is one of a kind or unique or in a class by Himself. He is the only person in the Trinity who is identified as the Father. The noun theos functions as a “dative direct object” meaning it is receiving the action of the verb eucharisteō. This category of the dative is found with verbs of thanksgiving, which eucharisteō denotes. This indicates that the Father was the recipient of Paul’s thanksgiving for the faithful believers in Colossae. The apostle Paul puts the word in the dative rather than accusative case since he wants to emphasize the Colossians’ personal relationship with the Father. The noun patēr means “Father” referring of course to the first member of the Trinity. This word functioning as a dative in simple apposition meaning that the word stands in apposition to the substantive use of the genitive form of the noun theos,

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“God,” which indicates that both words have the same referent. Thus, patēr is giving a different description of God. In relation to Paul and Timothy and the recipients of this letter, God is their Father through faith alone in Christ alone. This word is clarifying for the recipients of this letter who God is in relation to Paul, Timothy and the Colossian Christian community. Therefore, the noun patēr functions as a dative in simple apposition specifying the member of the Trinity to whom Paul wants the Colossians to continue making it their habit of expressing their thanks. The intensive personal pronoun autos means “Him” which refers of course to the Lord Jesus Christ. This time it is in the genitive case and is the object of the preposition dia, which means “through” since it is marker of intermediate personal agency indicating that Jesus Christ is the intermediate personal agency who enables the Colossians to express their thanks to the Father in prayer.

Translation of Colossians 3:17

Colossians 3:17 Indeed, whenever any of you, at any time, should do something, whatever, anything, by means of a word or by means of an action, each of you must continue to make it your habit of doing each and every one of these things in a manner consistent with the Lord’s name, who is Jesus. Simultaneously, each of you continue to make it your habit of giving thanks to the one and only God who is the Father through Him. (Author’s translation)

Exposition of Colossians 3:17

Colossians 3:17 summarizes Paul’s teaching recorded in Colossians 3:5-16 which is indicated by the fact that the command in verse 17 addresses the conduct of the Colossians and the commands and prohibitions in verses 5-16 do so as well. Verse 17 contains a fifth class conditional statement as well as a temporal clause. This fifth class condition contains a protasis and an apodosis. The former is “Whenever any of you, at any time, should do something, whatever, anything, by means of a word or by means of an action.” The apodosis is “each of you must continue to make it your habit of doing each and every one of these things in a manner consistent with the Lord’s name, who is Jesus. Simultaneously, each of you continue to make it your habit of giving thanks to the one and only God who is the Father through Him.” This fifth class conditional statement is expressing an eternal spiritual principle, which is true for everyone in the Colossian Christian community and applies to them with regards to every moment of their day. It is to govern their conduct at all times. It asserts that whenever any of the Colossians, at any time, should do

2016 William E. Wenstrom, Jr. Bible Ministries 25 something in life, whatever it is, it could be anything, each of them must continue to make it their habit of doing each of these things in a manner which is consistent with the name of the Lord Jesus. Paul wants all their conversations, whether they are amongst themselves or with those outside the Christian community to be according to the gospel. Their conversations with people must always reflect the holy standards of the Lord Jesus Christ. They must speak in a manner that expresses the love of God by the power of the Spirit (Ephesians 4:25, 29, 32; 5:4, 19, 20; Colossians 3:12, 13, 16, 17). The conversations of the Colossians must be the result of being filled with the Spirit, or in other words, they must be influenced by the Spirit, which is the result of accepting by faith the Spirit’s teaching in the gospel. This will result in godly words. Thus, Paul wants the conversations that the Colossians are engaged in with each other and with those outside the Christian community, to be godly, which would reflect the holy standards or godly standards of the gospel. Paul wants their conversations to be consistent with their position in Christ and reflect that which they profess and the holy standards of the gospel. They are to exemplify godliness in all their conversations. Not only is Paul concerned about the way the Colossians speak to each other and those outside the Christian community, but he is also concerned about their actions. Their actions must always be the result of being in fellowship with God. Their actions must be the result of obedience to the Holy Spirit. When they exercise faith in the Word of God and specifically exercise faith in Paul’s Spirit inspired commands and prohibitions in this epistle addressed to them, their actions will be godly and reflect the holy standards of the Lord Jesus. The command in Colossians 3:17 is implied and required that the Colossians continue making it their habit of speaking and acting in a manner which is consistent with the name of the Lord Jesus. Colossians 1:3-5 and 2:5 affirm the Colossians were already engaged in obeying this command. “The Lord’s name, who is Jesus” or “the name of the Lord Jesus” has this five-fold sense: (1) It signifies the “personality” of the Lord distinguishing Him from the heathen gods. (2) It signifies the “character” of the Lord representing who He is. (3) It signifies the Lord’s “work” in creation and for the salvation of sinful humanity. (4) It signifies the “reputation” of the Lord before men. (5) It signifies the “authority” of the Lord Jesus over the church. Thus, Paul is emphasizing with the Colossian Christian community that everything they do in life whether their words or actions must be done in a manner which is consistent or in conformity with the holy person of the Lord Jesus. It also signifies with them that everything they do in life must be done in a manner which is consistent with or in conformity with the holy character of the Lord. It also denotes that everything the Colossians do in life must be done in a manner

2016 William E. Wenstrom, Jr. Bible Ministries 26 consistent with or in conformity with the Lord’s work of salvation on their behalf. This prepositional phrase also indicates that the Colossians must do everything in life in a manner which is consistent with or in conformity with upholding and magnifying the Lord’s reputation before the human race. Lastly, it signifies that everything they do in life must be done in a manner which is consistent with or in conformity with or in subjection to the Lord’s authority over their lives. Warren Wiersbe writes “In modern society, we pay little attention to names. But the ancient world held a man’s name to be of utmost importance. Often, during Old Testament days, God changed a person’s name because of some important experience or some new development. As Christians, we bear the name of Christ. The word Christian is found only three times in the entire New Testament (Acts 11:26; 26:28; 1 Peter 4:16). The name was given originally as a term of contempt, but gradually it became a name of honor. The name of Christ, then, means identification: we belong to Jesus Christ. But His name also means authority. A man’s name signed to a check authorizes the withdrawal of money from the bank. The President’s name signed to a bill makes it a law. In the same way, it is in the name of Jesus Christ that we have the authority to pray (John 14:13–14; 16:23–26). Because Jesus Christ is God, and He has died for us, we have authority in His name. All that we say and do should be associated with the name of Jesus Christ. By our words and our works, we should glorify His name. If we permit anything into our lives that cannot be associated with the name of Jesus, then we are sinning. We must do and say everything on the authority of His name and for the honor of His name. Bearing the name of Jesus is a great privilege, but it is also a tremendous responsibility. We suffer persecution because we bear His name (John 15:20–21). I have noticed in conversations that you can tell people you are a Baptist, Presbyterian, Lutheran, or even an atheist, and there will be little response. But if you tell people you are a Christian, and bring the name of Christ into the conversation, almost immediately there is some kind of response, and it is usually negative. Every parent tries to teach his children to honor the family name. In just a few minutes, a person can disgrace a name that it has taken his ancestors years to build. For example, the Hebrew name Judah is a respected name; it means ‘praise.’ The New Testament equivalent is ‘Judas’—and who would name his son Judas?”31 Notice in Colossians 3:17 that Paul does not give a list of do’s and don’ts but simply he commands them that whenever they speak or act, it must be done in a manner which is consistent with the name of the Lord and all that this signifies or implies as mentioned above. The Colossian Christian community’s union and identification with Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father must govern all that they say or do in life.

31 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 140–141). Wheaton, IL: Victor Books.

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Colossians 3:17 ends with a temporal clause which indicates that while the Colossians continued to make it their habit of doing each and every thing in a manner consistent with the name of the Lord Jesus, they must also continue to make it their habit of simultaneously giving thanks to the Father. Colossians 1:3-5 and 2:5 affirm the Colossians were already doing this. Colossians 3:17 indicates that Paul wanted thanksgiving to be an integral part of the Colossians’ prayer life since this verse reveals that they must continue to give thanks to the Father in prayer through the personal intermediate agency of the Lord Jesus. This is the third time Paul has mentioned in this epistle the subject of thanksgiving in prayer. Wiersbe writes “Note that Paul again mentioned thanksgiving in this Colossian letter. Whatever we do in the name of Christ ought to be joined with thanksgiving. If we cannot give thanks, then we had better not do it or say it! This is the fifth of six references in Colossians to thanksgiving (Col. 1:3, 12; 2:7; 3:15, 17; 4:2). When we remember that Paul was a Roman prisoner when he wrote this letter, it makes this emphasis on thanksgiving that much more wonderful.”32 Paul does not enumerate what the Colossians must give thanks to the Father for. However, this epistle and a comparison of other New Testament passages related to the church indicate that they were to give thanks to the Father for delivering them from eternal condemnation through faith in His Son Jesus Christ. For those who were Jewish, they were also delivered from condemnation from the Mosaic Law. Both Jew and Gentile church age believers have been delivered from the indwelling Adamic sin nature and have received the forgiveness of all their sins- past, present and future. They have also been delivered from spiritual and physical death. They have been delivered from Satan’s power. They were declared justified by the Father through faith in His Son Jesus Christ. They are also permanently indwelt not only by the Lord Jesus Christ but also the Father and the Son. They were also placed in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father at the moment of justification through the baptism of the Spirit. They have been elected to privilege and predestinated to be conformed to the image of Jesus Christ. They have been sanctified. They have access to the Father in prayer twenty-four seven because of their union and identification with Christ and His death on the cross on their behalf. They will experience the millennial reign of Jesus Christ as well as the new heavens and the new earth. For those who were faithful in life, they will be rewarded. These are some of the reasons why the Colossians and all Christians today should offer up thanks to the Father.

32 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 141). Wheaton, IL: Victor Books.

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One of the characteristics of a productive prayer life is that of thankfulness (Matt 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17-19; John 6:11; 23; 11:41; Acts 27:35; 28:15; Rom. 1:8; 7:25; 1 Cor. 1:4; 11:24; Eph. 5:20; Col. 1:12; 3:17; Phlp. 1:3-4; 4:6; 1 Thess. 1:2; 2:13). We should never forget to thank God in prayer. Our gratitude demonstrates our respect and appreciation for God’s grace policy, which blesses us without us ever earning or deserving blessings. Colossians 4:2 Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving. (NASB95) Psalm 9:1 I will give thanks to the LORD with all my heart; I will tell of all Your wonders. (NASB95) Also, the believer should always give thanks to the Father for His gift of salvation, namely, the Lord Jesus Christ, the God-Man Savior. 2 Corinthians 9:15 Thanks be to God for His indescribable gift! (NASB95) Psalm 50:23 teaches that the believer who offers thanksgiving to God the Father in prayer honors Him. Psalm 50:23 He who offers a sacrifice of thanksgiving honors Me; And to him who orders his way aright I shall show the salvation of God. (NASB95) We are to give thanks with other believers in our congregation. This too glorifies God, if done with the proper motivation, which is to worship God in prayer, not to make ourselves look holy. Psalm 35:18 I will give You thanks in the great congregation; I will praise You among a mighty throng. (NASB95) We are to give thanks to God for both adversity and prosperity, since both come from Him. 1 Thessalonians 5:18 In all circumstances give thanks; for this is God's will for you in Christ Jesus. (NASB95) The humanity of Christ employed thanksgiving to God in prayer when performing miracles (Mat 14:19; 15:36; Mark 6:41; 8:6; Luke 9:16; John 6:11). One particular account was when Christ resuscitated Lazarus. The Lord Jesus Christ, in His humanity, showed immense gratitude towards His Father for hearing His prayer. John 11:41 So they removed the stone. Then Jesus raised His eyes, and said, “Father, I thank You that You have heard Me.” (NASB95) The Lord Jesus Christ also offered a prayer of thanksgiving to the Father when instituting the Lord’s Supper for the Church (Mark 14:22-25; Luke 22:17, 19; 1 Co 11:23-26). Notice, that the Colossians were to offer their thanksgiving to the Father in prayer and not Jesus. First and foremost, in God’s protocol for prayer, the believer-priest must address God the Father in prayer (John 14:13-14; 16:23-27;

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Romans 8:15; Galatians 4:6; Ephesians 2:18; 3:14; 5:20; Col 1:3, 12; 3:17; 1 Peter 1:17; Revelation 1:6). When the disciples of the Lord Jesus Christ asked Him how to pray, His response was, “pray to your Father” (Mat 6:6). While many Christians today may argue otherwise, Scriptures clearly dictate God’s protocol for prayer. Prayer that is not addressed to the Father in the name of the Son by the power of the Spirit is not heard because it is not done according to God’s protocol. The apostle Paul taught the churches, throughout the Roman Empire, to address the Father in prayer (Rom 8:15; Gal 4:6; Eph 2:18; 3:14; Col 1:3; 1:12). The apostle Peter also stated that prayer was to be addressed to the Father. 1 Peter 1:17 If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your stay on earth. (NASB95) Also, notice in Colossians 3:17, that the Colossians were to give thanks to the Father in prayer “through” the personal intermediate agency of the Lord Jesus. This means that they were able to approach the Father in prayer based upon the merits of Jesus Christ and His death on the cross on their behalf. They are also able to approach the Father in prayer based upon the merits of their union and identification with Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The Colossians were declared justified by the Father based upon the merits of Jesus Christ and His death on the cross on their behalf. They are able to approach the throne of the Father in prayer because Jesus Christ’s death on the cross transformed for them the Father’s throne from a throne of judgment to a throne of grace. The Lord Jesus Christ taught that prayer must be made in His name or His person, since He is the intermediary to the Father (Eph 5:20; Col 3:17). John 14:13 “Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14 If you ask anything in My name, I will do it. 15 If you love Me, you will keep My commandments.” (NASB95) Christ taught His disciples in the Upper Room Discourse to pray in His name. John 15:16 “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you.” (NASB95) John 16:23 “In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you.” (NASB95) John 16:26 In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27 for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. (NASB95)

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It is through the merits of Christ’s impeccable person and work on the cross that gives the believer the privilege to boldly approach the throne of God in prayer. To pray in His name is equivalent to praying in union with Christ. Thus, to pray in His name is, essentially, to pray from the vantage point of the believer’s new and exalted position in Christ. The believer occupies this position because of Christ’s so great salvation. John 14:13 “Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14 If you ask anything in My name, I will do it. 15 If you love Me, you will keep My commandments.” (NASB95) The Lord Jesus Christ is honored when we express faith in Him and demonstrate that faith by obeying His commands and prohibitions. The “name,” or onoma, of the Lord Jesus Christ is in our possession and at our disposal when we pray. The apostle Paul employed the expression “in Christ” or “in Him” in his writings to express this same truth. Therefore, to pray “in My name” is essentially to pray from the vantage point of a new and exalted position of being in union with the Lord Jesus Christ. Praying in the name of Christ is a new and revolutionary concept exclusive to the church-age. Once believers begin praying in the name of Christ, they begin experiencing for themselves the power of Christ as sovereign ruler of history. Therefore, this phrase, “in My Name,” describes the eternal union between Christ and the believer that is supernatural in nature. A.H. Strong writes, “Christ and the believer have the same life. They are not separate persons linked together by some temporary bond of friendship—they are united by a tie as close and indissoluble as if the same blood ran in their veins.” Galatians 2:20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (NASB95) Because the believer is always positionally “in Christ,” the very fact that Christ conditioned prayers to be asked in His name indicates that the condition is more than being positionally “in Christ.” Thus, it must mean that a believer is to pray “consciously aware” of his exalted position in Christ, even as he must be consciously aware of believing in the name of the only begotten Son of God (Jo 3:18). Ephesians 5:20 Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father. (NASB95) Since the believer stands positionally secure in Christ, the fact that God created a protocol for prayer and specifically commanded, in his Word, to pray in the name of Christ indicates that the conditions for prayer require more than being positionally “in Christ.” Therefore, a believer should pray consciously aware of his

2016 William E. Wenstrom, Jr. Bible Ministries 31 exalted position in Christ, even as he must be consciously aware of believing in the person of the uniquely born incarnate Son of God (John 3:18). Indeed, the very fact that the Lord felt it necessary to state “in My name” as a condition, while we are already positionally “in Christ,” implies a need for conscious awareness. A believer should, therefore, end his prayer with the phrase, “This I ask in Jesus’ name, amen.” The believer may also wish to repeat the phrase at the beginning of his prayer, thus bringing into reminder, at the onset, that he is “in Christ” and that Christ serves as his advocate and intermediary. We may also say to the Father, that we are aware of our position, which seats us at His right hand while we are offering our prayers to Him. Regardless of whether the phrase is attached to the beginning or end of a prayer, the issue is that the believer consciously acknowledges he is approaching the Father in prayer because of the merits of the Lord Jesus Christ. Ephesians 2:18 For through Him we both have our access in one Spirit to the Father. (NASB95)

Colossians 3:18

Christian Wives Must Submit to Their Husbands

Colossians 3:18 Wives, be subject to your husbands, as is fitting in the Lord. (NASB95) “Wives, be subject to your husbands” is composed of the following: (1) articular vocative feminine plural form of the gunē (γυνή), “wives” (2) second person plural present middle imperative form of the verb hupotassomai (ὑποτάσσομαι), “be subject” (3) articular dative masculine plural form of the noun anēr (ἀνήρ), “to your husbands.” The apostle Paul is employing the figure of asyndeton in order to mark a transition from his teaching in Colossians 3:1-17 to his teaching in Colossians 3:18-4:1. In classical Greek, the word gunē may mean “feminine, mistress, lady, woman, wife, virgin” or “moral woman” as opposed to a goddess. In the Septuagint, gune means, “woman” or “wife” and translates primarily the Hebrew word ’ishshah. The noun gune appears often in the Greek New Testament and retained the meanings, “woman” or “wife.” In Colossians 3:18, the noun gunē is in the plural and means “wives” since Paul is using this word in relation to a woman’s responsibility to be subject to her husband as is fitting in the Lord.

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This word functions as a nominative or vocative of address meaning that the word is used by Paul in direct address to designate the addressee. The articular use of this type of nominative is used to address an inferior. Thus, Paul’s authority as an apostle is thus being exercised when addressing the wives in the Christian community. He does the same when addressing their husbands in Colossians 3:19. The verb hupotassomai or hupotasso is a compound verb composed of the preposition hupo, “under, subject to” and the verb tasso, “to arrange,” thus the word literally means, “to arrange under.” There are no pre-Hellenic examples of this compound verb. It is a Greek military term meaning ‘to arrange under one’s authority,’ as a general arranges his regiments in orderly array before himself. The word can have the following meanings: (1) Active (a) To place under (b) To affix under (c) To subordinate (2) Passive (a) To be subject (b) The subordinate (c) Subordinates (d) One without rights (3) Middle (a) To subject oneself (b) To be subservient (c) To acknowledge as lord (d) To submit voluntarily. The word frequently occurs in the middle voice and often indicates involuntary submission or obedience. Throughout Hellenistic literature hupotasso (and its cognates) is found in lists expressing rules on ethical standards and appropriate levels of subordination. Lists of duties appear in Aristotle 4th century B.C.), Seneca (1st century A.D.) and Plutarch (2nd century A.D.). In addition, the middle voice is also used to indicate involuntary submission, “to submit oneself” out of fear. It may describe voluntary submission or obedience, but this sense occurs less often. Submission to spiritual laws and to God is also indicated by the middle form. In references to literary matters the word means “to attach or append.” The verb appears often throughout the papyri with the meaning of “to append.” Liddell and Scott list the following: (1) Place or arrange under, assign (2) Post in the shelter of (3) Draw up behind (4) Subject (5) Subdue, make subject; to be obedient; will submit; subordinates (6) Underlie to be implied in or associated with (7) Put after, subjoin, append; follows (8) Take as a minor premise (9) Govern the subjunctive.33 The verb hupotasso appears only 28 times in the Septuagint, of which 9 are non-canonical. It used to translate the following Hebrew words: (1) Davar, “speak”; hiphil: “subdue” (Ps. 18:47 [17:47]). (2) Dumiyah, “silence” (Ps. 62:1 [61:1]). (3) Damam, “be still, wait for” (Ps. 37:7 [36:7], 62:5 [61:5]). (4) Kavash, “subjugate”; niphal: “be subdued”: (1 Ch. 22:18). (5) Pelach, “serve” (Dn. 7:27- Aramaic). (6) Radhadh, “subdue” (Ps. 144:2 [143:2]). (7) Sim, “set, put; consider” (Hg. 2:18 [2:19]). (8) Shith, “put” (Ps. 8:6).

33 Greek-English Lexicon, New Edition, page 1897

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The word has the same range of meanings in the Septuagint as it does in classical writings and can have the following meanings: (1) To place under, subordinate (2) Subordinate (3) Subjects (4) To subject (5) To overcome (6) To be subject (7) To become subject (8) Mid. To subject oneself (9) To acknowledge someone’s dominion or power (10) To submit (11) To surrender to God (12) To humble oneself before him. The verb hupotasso appears 38 times in the Greek New Testament and frequently displays the same meanings found in the classical and Septuagint literature and involves both voluntary and involuntary submission. The verb’s meaning involves the concept of subordination to legitimate authority. The New Thayer’s Greek-English Lexicon lists the following meanings for the verb, “to arrange under, to subordinate; to subject, put in subjection mid. To subject one self, to obey; to submit to control; to yield one’s self, to obey; to submit to one’s control; to yield to one’s admonition or advice.34 Roland Bergmeier lists the following: (1) Active, subject, subordinate, place under (2) Passive, be subjected to, be placed under (3) Middle, submit to, subordinate oneself to, yield to, be subject to, obey.35 The Analytical Greek Lexicon Revised lists the following: (1) To place or arrange under; to subordinate (2) To bring under influence (3) Pass. To be subordinated (4) To be brought under a state or influence (5) Mid. To submit one’s self, render obedience, be submissive.36 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to cause to be in a submissive relationship, to subject, to subordinate (2) to add a document at the end of another document, attach, append, subjoin.37 Louw and Nida define the word, “to bring something under the firm control of someone”.38 In the Greek New Testament, hupotasso is used in relation to the following subjects: (1) Christ subjection to Mary and Joseph (Lk. 2:51). (2) Demons subjected to the disciples (Lk. 10:17, 20). (3) Creation subject to Christ (1 Cor. 15:27, 28; Eph. 1:22; Phlp. 3:21; He. 2:8; 1 Pet. 3:22). (4) Wives submitting to their husbands (Eph. 5:22; Col. 3:18; Tit. 2:5; 1 Pet. 3:1, 5). (5) Christian labor submit to the authority of management (Tit. 2:9; 1 Pet. 2:18). (6) Submitting to civil authorities (Rom 13:1, 5; Tit. 3:1; 1 Pet. 2:13). (7) Believers submitting to Pastoral authority (1 Cor. 16:16; 1 Pet. 5:5). (8) Believers submitting to God (Heb. 12:9; Jam. 4:7). (9) Jews failure to submit to the righteousness of God in Christ

34 page 645 35 Exegetical Dictionary of the New Testament, volume 3, page 408 36 page 419 37 Page 1042 38 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 476

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(Rom. 10:3). (10) Women submissive in local assembly (1 Cor. 14:34). (11) Believers deferring to one another (Eph. 5:21; 1 Pet. 5:5). (12) Creation subject to a fallen state (Rom. 8:20) (13) The sin nature obedient to the Law (Rom. 8:7). In Colossians 3:18, the verb hupotasso is in the middle voice and means “to voluntarily submit oneself, to voluntarily subject oneself” to the legitimate authority of another since the word pertains to voluntarily submitting to the order or directives of some legitimate authority. Here it is used with regards to the relationship of the wives in the Christian community and their husbands. It denotes that these Christian wives were to voluntarily submit themselves to the authority of their husbands as is fitting in the Lord. It means that they were to voluntarily submit to the authority of their husbands as fitting in the Lord and which authority was delegated to the husband by God. The word speaks of the wives in the Christian community being obedient to their husbands as unto the Lord. The second person plural form of this verb refers to the wives in the Christian community in Colossae as a corporate unit and is used in a distributive sense emphasizing no exceptions. The present imperative form of the verb hupotasso is a customary present imperative which has the force of continuing to perform an action habitually. Here the idea is that the wives in the Christian community in Colossae must continue to make it their habit of submitting themselves to the authority of their husbands as is fitting in the Lord. This interpretation of the present imperative is supported by Paul’s teaching in Colossians 1:3-5 and 2:5 which affirm the Colossians were already obeying the commands in this epistle. The middle voice is a direct middle meaning that the subject acts on himself or herself. Therefore, it expresses the idea of the wives in the Christian community in Colossae subjecting “themselves” to the authority of their husbands as is fitting in the Lord. It is emphasizing the function of the volition of these women. Thus, the idea is that of “voluntary” submission to a legitimate authority. In classical Greek, aner primarily designates man as opposed to woman whereas anthropos designated man as opposed to the animal kingdom or angels. Aner was used to denote adult male as opposed to a boy. It was also used to denote a husband as opposed to a wife. The word even was used for a war hero. In fact, a related term, andrizomai means, “manly” and implied strength or courage. In Colossians 3:18, the noun anēr is in the plural and means “husbands” since the word pertains to an adult male who is married in contrast with a woman who is married. This is indicated by the fact that Paul uses this word is used with regards to the relationship between husbands and wives in the Christian community in Colossae. The articular construction of the word is generic distinguishing the Christian men as a particular class of individuals in the Colossian Christian community from

2016 William E. Wenstrom, Jr. Bible Ministries 35 the wives in the Colossian Christian community. The article is also functioning as a possessive pronoun indicating that these wives possess a relationship with their husbands. The noun aner functions as a dative direct object meaning that the word is receiving the action of the verb hupotasso indicating that Paul wants the husbands in the Colossian Christian community to receive the action of being voluntarily submitting to by their wives. This category of the dative is found often with verbs expressing obedience or submission. Paul puts this word in the dative case rather than the accusative case because he wants to emphasize with the wives in the Colossian Christian community the personal relationship between them and their husbands.

The Motivation to Obey the Command

Colossians 3:18 Wives, be subject to your husbands, as is fitting in the Lord. (NASB95) “As is fitting in the Lord” is composed of the following: (1) comparative particle hōs (ὡς), “as” (2) third person singular imperfect active indicative form of the verb anēkō (ἀνήκω), “is fitting” (3) preposition en (ἐν), “in” (4) dative masculine singular form of the noun kurios (κύριος), “the Lord.” The comparative particle hōs means “because” since it is functioning as a marker of cause. This means that the word is introducing an assertion which presents the reason for the preceding command. The latter required that the wives in the Colossian Christian community continue making it their habit of voluntarily submitting themselves to their husbands’ authority which was delegated to the husbands by the Lord Himself. The verb anēkō means “to do what is appropriate and obligatory” since the word pertains to the act of performing an appropriate obligation. Here it is referring to the wives in the Colossian Christian community obeying the preceding command to continue making it their habit of voluntarily submitting themselves to the delegated authority of their husbands. This verb says that this act is an appropriate obligation for these Christian wives to perform. The third person singular form of this verb means “it” and refers to the act of the wives in the Colossian Christian community voluntarily submitting themselves to the authority the Lord delegated to their husbands. The imperfect tense of this verb is a customary imperfect used to indicate a state that continued for some time or in other words, it pertains to an ongoing state. Therefore, it is expressing the idea that wives voluntarily submitting themselves to the authority delegated to their husbands continually has always existed in the state of being an appropriate obligation.

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The active voice of the verb anēkō is “stative” indicating that the subject exists in the state indicating by the verb. Here it denotes the act of the wives in the Colossian Christian community continuing to make it their habit of voluntarily submitting themselves to the delegated authority of their husbands exists in the state of being appropriate and obligatory. The indicative mood is declarative presenting this Paul assertion as a non- contingent or unqualified statement. The noun kurios refers to Jesus Christ since the last time the word was used which was in Colossians 3:17, it was used with reference to Him. The word indicates the following about Jesus Christ: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom. In His deity, Jesus Christ is “Lord” (See Luke 20:42). However, in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5- 11). The noun kurios emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The noun kurios is the object of the preposition en which is functioning as a marker of a particular standard or rule specifying the rule or code of conduct a person follows or the standard of conduct to which he or she conforms. Therefore, this indicates that the wives in the Christian community voluntarily submitting themselves to the authority delegated to their husbands by the Lord has always been an appropriate obligation “in conformity with” or “consistent with” or “in agreement with” the created order as recorded in Genesis 2:7 and 2:18-25. In other words, it means that the wives in the Christian community voluntarily submitting themselves to the authority delegated to their husbands by the Lord has always been an appropriate obligation “in agreement with” the fact that the Lord created Adam first and then Eve and she was to be his helpmate.

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Therefore, the noun kurios contains the figure of metonymy meaning that the person of the Lord is put for His will which is that He created Adam first and then Eve and she was to be his helpmate. Furthermore, this prepositional phrase indicates that the customary imperfect of the verb anēkei is expressing the fact that this created order has been in effect from the moment these decrees were issued by the Lord and up to the moment Paul issued this command in Colossians 3:18.

Translation of Colossians 3:18

Colossians 3:18 Wives, each of you must continue to make it your habit of voluntarily submitting yourselves to your husbands because it has always been an appropriate obligation in agreement with the will of the Lord. (Author’s translation)

Exposition of Colossians 3:18

The command the apostle Paul issues the wives in the Colossian Christian community in Colossians 3:18 marks a transition from his teaching in Colossians 3:1-17. This new section beginning in verse 18 ends in Colossians 4:1. Colossians 3:18-4:1 groups six classes of people in three pairs. In each pair, Paul addresses first the subordinate member of the relationship and then the one in authority. In Colossians 3:1-17, Paul reminded the faithful Christians in Colossae of their identification with Christ in His death and resurrection. He also brought out for them the ethical implications of this identification to his teaching. In Colossians 3:18-4:1, the apostle reminds them of the practical implications in their homes which is the direct result of this identification with Christ. In other words, he reminds them of the responsibilities of the individual members of their Christian households which is the direct result of their identification with Christ in His death and resurrection and being under His Lordship. He brings out the implications of this union and identification for Christian parents (verse 21), husbands (verse 19), wives (verse 18), children (verse 20), slaves (verses 22-25) and slave masters (4:1). Thus, he addresses the responsibilities of each as a result of being under Christ’s Lordship. Therefore, in Colossians 3:18-4:1, the apostle Paul addresses the conduct of the wives, husbands and their children as well as the conduct of slaves and slave masters in the Colossian Christian community. He does this in other places in his writings (1 Corinthians 7:20-24; Galatians 3:28; Ephesians 5:22-6:9; 1 Timothy 2:8-15, 6:1-2; Titus 2:1-10). Peter employs these household codes as well in his writings (1 Peter. 2:18-3:7). Paul’s instructions regarding domestic relationships

2016 William E. Wenstrom, Jr. Bible Ministries 38 between husband and wife, children and parents, slaves and masters in the Christian community are called by scholars, Haustafeln which is a German term Martin Luther employed to describe these household codes of conduct. P.T. O’Brien writes “This paragraph deals with relationships within the Christian household. Similar advice is found in Eph. 5:22–6:9; 1 Tim. 2:8–15; Tit. 2:1–10; 1 Pet. 2:18–3:7. This ‘house-table’, as it has been called, may have formed part of a larger section of doctrinal and ethical teaching—an early Christian catechism, easily learned by heart and given to new converts. These verses regulate behaviour patterns within the Christian household and follow on from v 17. The paragraph contains many references to the Lord, indicating that the whole of life, both thought and conduct, is to be submitted to the Lord Jesus Christ. No area of life stands outside his control; so there is no final distinction between the sacred and the secular. A life ruled from above where Christ is reigning (3:1–4) is a life in marriage, parenthood and everyday work. Three pairs of instructions are addressed successively to wives and husbands (18–19), children and parents, especially fathers (20–21) and finally slaves and masters (3:22–4:1)—from the closest relationship to the most distant. In each case wife, child or slave is mentioned first and addressed as a responsible partner who is expected to do ‘what is fitting in the Lord’.”39 Warren Wiersbe writes “Faith in Jesus Christ not only changes individuals; it also changes homes. In this section, Paul addressed himself to family members: husbands and wives, children, and household servants. It seems clear that these persons being addressed were believers since the apostle appealed to all of them to live to please Jesus Christ. Something is radically wrong with homes today. The last report I saw indicated that in America there are now more broken homes than ever. Single-parent families are on the increase. Over half of all mothers are now working outside the home, and many of them have small children. The average American child from six to sixteen watches from twenty to twenty-four hours of television each week and is greatly influenced by what he sees. The ‘battered child’ syndrome continues to increase, with from 2 to 4 million cases being reported annually, and many not reported at all. The first institution God founded on earth was the home (Gen. 2:18–25; Matt. 19:1–6). As goes the home, so goes society and the nation. The breakdown of the home is a sign of the end times (2 Tim. 3:1–5). Centuries ago Confucius said, ‘The strength of a nation is derived from the integrity of its homes.’ One of the greatest things we can do as individuals is help to build godly Christian homes. Paul addressed the various members of the family and pointed out the factors that make for a strong and godly home.”40

39 O’Brien, P. T. (1994). Colossians. In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.), New Bible commentary: 21st century edition (4th ed., p. 1274). Leicester, England; Downers Grove, IL: Inter-Varsity Press. 40 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 141–142). Wheaton, IL: Victor Books.

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Richard Melick has an excellent comment regarding Colossians 3:18-4:1, he writes “Christian commitment affects every area of life, including the family. It was natural, therefore, for Paul and other writers to specify the Christian’s responsibilities in these areas. Several matters of introduction will help put these commands in their proper perspective. Paul presented another list of instructions, which Luther called Haustafeln. The term has received almost universal acclaim. The New Testament contains several passages of lists which address domestic relationships (Eph 5:22–6:9; 1 Tim 2:8–15; 6:1, 2; Titus 2:10; 1 Pet 2:12–3:7). Other moralists and philosophers had similar lists.41 The question arises, therefore, as to how Christian this list is.42 Certainly it captures the spirit of Jewish theology and ethics, and similar expectations occurred in the Gentile world. This particular formulation, however, along with Eph 5:22–6:9, has distinctively Christian elements. It speaks to accepting the proper order of home and society for Christian reasons, ‘as unto the Lord.’ None of the other lists were motivated in this way, nor was their ultimate goal the glory of the Lord.43 In the Roman world, the household included all those who were the responsibility of the head of the house; therefore, the original readers would have included servants. The broad perspective that included servants suggests servants and masters were members of the Christian community at Colossae. The fact that Paul included servants often in his ethical lists points to the fact that there were actually people to whom the teaching applied. These rules were not simply theoretical discussions. At the church of Colossae, probably both Onesimus, the servant, and Philemon, the slave-owner, worshiped in the same fellowship. The passage resembles Eph 5:22–6:9. Both the basic content and the order of presentation are the same. Colossians is much shorter in the first two sets of relationships, husband/wife and parent/child, but more extended in discussing the master/slave relationship. In each case Colossians presents the heart of the matter, but both Ephesians and Colossians interpret the other. The order of the text is significant. The text moves logically from marriage to family to extended family concerns; the movement is from the most intimate circle outward in couplets of relationships. There is also a pattern in the way each couplet is introduced. In each case, the one who submits comes first. This subtle way of emphasis suggests that Paul spoke primarily to the three groups of people who submit and secondarily to the others. Even though at times more is said to those mentioned second, the ones mentioned first receive more emphasis. The consistency of presentation in the New Testament domestic lists reveals a further

41 See Lohse, 154–56, for a brief discussion of other similar lists in the Hellenistic world. 42 Scholars vary in their appraisals of the list. Lohse, e.g., says, “These rules for the household are not, insofar as their content is considered, ‘a genuinely Christian creation’ and thus they cannot, without further ado, be considered to be ‘applied kerygma” ’ (154, n 4). There is a lengthy and adequate discussion of various source theories for the list in O’Brien, Colossians, Philemon, 215–18. 43 Hendriksen notes that the list is distinctively Christian in three ways: its power to carry out the commands (the grace of God), its purpose (the glory of the Lord, 3:17), and its pattern (Christ the bridegroom) (167).

2016 William E. Wenstrom, Jr. Bible Ministries 40 truth. God has a definite order for his economy on the earth. Since the order is God-ordained, Christians have a responsibility to accept it and live within it. The question of the abiding nature of these commands cannot be discussed fully here.44 Some suggest they are culture specific. They say that the words only relate to the culture in which they were given and that they must be altered significantly to apply to another generation.45 This conclusion poses many difficulties. Only a few can be identified here. First, nothing in the passage itself suggests even remotely that this was a temporary command for a specific situation. If it were, a relative position would be easier to accept. Second, the appeal to the culture of the day is fraught with difficulties. By what standard is the culture to be measured? Is the twentieth-century cultural pattern the norm, or could it be that the Bible intends to correct the modern scene at this point, as it does at many others? The argument most often used against the universal nature of these commands is that the culture accepted such an order for the family, but when the position of women and slaves changed, the biblical mandates had little meaning. If this is the case, the real meaning of the command is ‘to let the order of society be true in the church.’ That principle will not work. Similar statements could possibly be said of any ethical position that is out of character with the New Testament. The end result is an authority (the Bible) which is no authority since at any place where the culture differs with express biblical commands the Bible will be perceived as secondary to culture. Third, Paul explained that the order for husband and wife was distinctly beyond cultural aspects like this when he argued similarly in 1 Cor 11:2–16. There he accepted the order of creation as one evidence of the timelessness of the pattern. Further, in that passage Paul explained that the pattern for the home is the Trinity itself. There is a functional subordination within the Godhead! Thus, before creation and the fall, there was an order of relationships. Fourth, the principle of culture-specific application only does not work with all of these commands. While it is true that Paul advocated that slaves accept their position and adjust to it, it is equally true that he sowed the seeds of emancipation here and in the Epistle to Philemon, which no doubt the church at Colossae read. There is no equivalent passage for the husband and wife or parent and child.46 Even more difficult, the

44 The exegetical and hermeneutical literature on this issue is as extensive as any in the New Testament, and it grows daily. The issue is theological, exegetical, hermeneutical, ethical, and, of course, each of these areas is easily affected by bias and emotion. 45 Lohse, e.g., says: “They do not offer timelessly valid laws, nor do they endow a particular social order with ageless dignity. As times change, so does the general estimation of what is fitting and proper. Christian exhortation, however, must constantly impress on new generations the admonition to be obedient to the Kyrios. How this obedience is to be expressed concretely at any given time, will always have to be tested and determined anew” (157). H. Conzelmann, in H. W. Beyer, P. Althaus, H. Conzelmann, G. Friedrich, and A. Oepke, Die kleineren Briefe des Apostles Paulus, NTD 8 (Göttingen: Vandenhoeck, 1965), 153, agrees. In reaction to this, it should be noted that nothing in the text identifies how to update what is provided, nor does anything suggest it stands in need of such update; there is no word from the Kyrios as to how and when this task must be done. 46 Some scholars argue that Gal 3:28 lays the seed for such a change when it says “neither male nor female.” That passage is complicated by the use of rare words: “male” (ἄρσεν), used only nine times in the New Testament; and “female” (θῆλυς), used only once. The word ἄρσεν may have a “strong emphasis on sex” in the passage where is occurs most frequently (Rom 1:27) (BAGD, 109–10). If that is the reason for the hapax legomena θῆλυ (to emphasize sex) in Gal 3:28, the passage should read something like “in Christ … there is neither sex.” However it is

2016 William E. Wenstrom, Jr. Bible Ministries 41 principle of ‘cultural acceptability’ hardly works with the parent-child relationship, and whatever principles apply to one of these three must be equally applicable to all three. The Pauline command for children comes directly from the Ten Commandments, and no one advocates its reversal in society. Children are always expected to obey their parents as a pattern of life.47 The point is that this order of relationships appears to be a universally applicable Christian distinctive. Paul’s message was that whenever these relationships exist, the people in them are expected to act as Paul commanded through the Spirit of God. When servants are servants (and masters are masters), these guidelines pertain. When children are children (and parents are parents), these guidelines remain. Likewise, when a woman is a wife (and a man is a husband), this is the order God expects. Of course, when other situations occur, such as when servants/slaves are freed, a different set of guidelines are appropriate. Most of these situations were addressed by the writers of Scripture.48 Two final introductory comments must be made. First, this presents an order for domestic relationships. It is a part of the divine economy as it pertains to this earth. In heaven things will change. Each of the situations addressed has some comment about the commands being appropriate ‘in the Lord.’ Rather than thinking of these guidelines as ‘house rules,’ as is commonly done, it is better to think of them as rules which govern specific situations of life for Christians. Second, each of these follows the same pattern. Paul addressed the ‘submitting’ party first. Then he provided a motivating statement, calling them to accept their specific responsibility in the Lord. Finally, he followed these with a command to the other party as to how they are to act in fulfilling their Christian obligation.”49 Douglas Moo writes “In vv. 12–17, Paul elaborates some of the ways in which the Christian community is to live out its identity as the ‘new self,’ the new humanity that God is creating in and according to Christ (vv. 10–11). The essence of this new humanity is mutuality. In the ‘new self,’ there is no longer ‘Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free’ (v. 11). Christians are therefore to view themselves as members of ‘one body’ (v. 16), within which an attitude of consideration and love for ‘one another’ should prevail. In 3:18–4:1, on the other hand, Paul turns his attention from the spiritual family to the physical family. He addresses the household members in terms of their particular roles within that entity: wives are to submit to their husbands, and interpreted there, the passage is soteriological in nature and context, explaining the work of Christ. Since Paul consistently kept this order of instruction in the domestic passages, there must have been no inconsistency in his mind between this text and Gal 3:28. 47 There are, of course, elements of society which do advocate the freedom of children from their parents. Most, however, recognize that anarchy would be the result. The situation does illustrate the point being discussed. Whose cultural norm judges Scripture? Can any subculture establish its own morality, picking and choosing the elements of Scripture that it advocates as authoritative and discarding the others? There must be some workable, biblically consistent principle to guide in such difficult matters as these. 48 Two most notable places where this occurs are in 1 Cor 7, where Paul argued in detail about the various relationships that should be maintained regarding sex and marriage, and the Pastoral Epistles, where there are specific guidelines. 49 Melick, R. R. (1991). Philippians, Colossians, Philemon (Vol. 32, pp. 307–311). Nashville: Broadman & Holman Publishers.

2016 William E. Wenstrom, Jr. Bible Ministries 42 husbands are to love their wives (3:18–19); children are to obey their parents, and fathers are not to embitter their children (3:20–21); slaves are to obey their masters, and masters are to treat their slaves equitably and fairly (3:22–4:1). The inclusion of slaves in this series of household regulations might appear odd to us, but not so to the original readers. Slaves often composed an integral component of the ancient household, serving the family in a wide variety of capacities. This section of Colossians has, as usual, its closest parallel in Ephesians. Ephesians 5:22–6:9 addresses these very same household roles, in the same order, and calling for basically the same behavior as does the Colossians text. But we also find at least partial parallels to Colossians 3:18–4:1 in other passages in the New Testament. Paul asks Titus to require wives to ‘submit’ to their husbands (2:5) and slaves to ‘submit’ to their masters (2:9). First Peter 2:18–3:7 also exhorts slaves to ‘submit’ to their masters (2:18), wives to ‘submit’ to their husbands (3:1), and husbands to ‘live considerately’ with their wives (3:7). To be sure, there are significant differences among these passages. But they are similar in addressing various household members and in assuming some kind of hierarchical pattern within the household relationships. These parallels raise the possibility that we are faced in these passages with a popular early Christian ‘form’ of teaching that focused on household affairs. Lending support to this suggestion is the relatively loose connection between this paragraph and its surrounding context as well as the rapid-fire command style of the passage. And this possibility is turned into a strong probability when we recognize that the same pattern is attested in various other ancient writings. Luther dubbed this form of teaching the Haustafeln, ‘household table,’ and considerable attention has been devoted to it and its implications for New Testament teaching. Three issues require brief mention. First, scholars have long debated the particular source from which the New Testament writers have derived this form. It is not necessary here to rehearse the various suggestions, since, as Dunn notes, recent scholarship has quite rightly settled on the general Greco-Roman ethical topic of ‘household management’ (oikonomia) as the source of these passages.50 A good example, and one of the earliest, comes from Aristotle, who divides the essential relations of the household into three—master and slave, husband and wife, and father and children—and stresses the natural superiority of the master over the slave and the male (as husband or father) over wife and children.51 The Haustafeln appears in various Greco-Roman writers and was taken up by Philo and Josephus in the Jewish world. This form of teaching, then, was ‘in

50 Dunn, 243. For elaboration, see esp. David L. Balch, “Household Codes,” in Greco-Roman Literature and the New Testament: Selected Forms and Genres (ed. David Aune; Atlanta: Scholars Press, 1988), 25–35 (who also provides a useful overview of theories and scholars); and also, e.g., Barth/Blanke, 462–74 and Lincoln, 652–54. Popular specific proposals are that the codes reflect Stoic teaching (e.g., Lohse, 154–57) or Hellenistic Judaism (James E. Crouch, The Origin and Intention of the Colossian Haustafeln [FRLANT 109; Göttingen: Vandenhoeck & Ruprecht, 1972]). 51 Politics 1.2.1–23; 1.5.1–12.

2016 William E. Wenstrom, Jr. Bible Ministries 43 the air,’ and it is not surprising that New Testament writers utilize it to instruct early Christians in their household responsibilities.52 A second issue pertaining to these codes is of greater significance for our interpretation of Colossians 3:18–4:1 and related passages. In keeping with their antecedents in the wider culture, the New Testament household tables, as we have noted above, require certain household members (wives, children, slaves) to ‘submit to’ or ‘obey’ others. These exhortations reflect the Roman household pattern, according to which the husband/father/slave owner, the paterfamilias, exercised patria potestas, ‘paternal power,’ over the household. But this hierarchical pattern stands in some apparent tension with the New Testament teaching about the ‘equality’ of all people in Christ. In Christ, as Paul puts it in the famous Galatians 3:28, ‘there is neither Jew nor Gentile, neither slave nor free, neither male nor female, for you are all one in Christ Jesus.’ Paul has said much the same thing in this context (v. 11), and vv. 12–17 reinforce this point with exhortations that call on Christians to flesh out the mutuality of their ‘one body’ existence. The modern drive toward ‘liberation’ has quite naturally focused attention on such passages. But, at the same time, this concern has brought such ‘conservative’ passages as the household codes under severe scrutiny. These passages are said to represent a capitulation to the prevailing cultural norm, a reinforcement of a patriarchal status quo that cannot be reconciled with the more fundamental ‘liberating’ New Testament message. A draconian solution to this problem is to dismiss all the codes as late insertions into their respective books53—a suggestion that has rightly received little support. More commonly, these passages are marginalized. Because they occur in books that are widely thought to be pseudepigraphical (Ephesians, Colossians, Titus, 1 Peter), the codes are often viewed as something of a departure from the ‘authentic’ New Testament view (e.g., Galatians). However, a strong case for apostolic authorship of all these contested books can be made, and, in our opinion, convincingly. And it should be noted that the ‘liberating’ principle of Galatians 3:28 is repeated in Colossians 3 (v. 11): the two perspectives lie here side-by-side. We must therefore accord full canonical weight to these passages as we seek to construct a full-bodied Christian ethic on these matters. Other interpreters, including many evangelicals, give full weight to these passages but argue that the exhortations to submission are deliberate accommodations to the prevailing culture. People in the Greco-Roman world were suspicious of new religious movements, particularly ones that proclaimed revolutionary ideas such as the equality of all people. Paul and other New Testament writers urge Christians to respect the hierarchical structure of the Greco-Roman household as a means of defending the new faith from charges that

52 See esp. Balch, “Household Codes.” 53 Winsome Munro, Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter (SNTSMS 45; Cambridge: Cambridge University Press, 1983).

2016 William E. Wenstrom, Jr. Bible Ministries 44 it was intent on overthrowing existing social structures.54 This concern to allay suspicion about the gospel was indeed one motivation for some of these passages (see Titus 2:10; 1 Pet. 3:1). But there is reason to be cautious about concluding thereby that the ethics taught in these passages are simply an accommodation to the culture. For one thing, all the passages are suffused with appeals to distinctly Christian principles. For another, it is perhaps unlikely that the New Testament authors would be so concerned to commend the church that they would teach less than a genuine New Testament ethic. Moreover, we should, perhaps, exercise a ‘hermeneutic of suspicion’ on our own interpretive tendencies: it would be all too easy to impose on the New Testament our own modern preoccupation with and certain definition of ‘liberation’ that does not reflect the balance of New Testament teaching on these issues. We suggest, then, that the instructions within the household code, while obviously directed toward and thereby reflecting the culture of that time (e.g., by addressing slavery), are not simply reflections of that culture. They must be ‘heard’ as an authentic New Testament voice, integrated with, and not simply overridden by, the very important insistence on ‘equality’ in Christ. One approach to the integration of these two ‘tendencies’ is to view the household codes, along with some other similar texts, as a response to an unbalanced appropriation of the ‘all one in Christ’ principle. While the principle is exceedingly important, setting forth a fundamental dimension of the ‘new creation,’ it was clearly never intended to eradicate all distinctions between men and women, husbands and wives, children and parents. Yet some Christians in the early church apparently interpreted the principle in just this way, suggesting, it seems, that marriage, for instance, was an institution of this world best avoided by ‘liberated,’ Spirit-filled Christians or that, if one were married, at least sex should be avoided (1 Cor. 7; 1 Tim. 4:3). One can understand how such excesses could arise from the call to Christians to set their hearts and minds on ‘things above’ (Col. 3:1–2). And it is quite possible that the false teachers, with their ascetic tendencies, were themselves downplaying the role of something so mundane as the household.55 The household codes may be responses to such excesses, reminding Christians that certain institutions continued to exist in the new age and that believers needed to relate appropriately to one another within these institutions.56 The new family of God gave believers their fundamental identity, but the spiritual family did not eliminate the continuing significance of the physical family and the relations appropriate to its smooth functioning. Colossians 3:18–4:1, like the other household codes, is best seen as giving guidance for the way Christians are to bring

54 See esp. David L. Balch on 1 Peter (Let Wives Be Submissive: The Domestic Code in I Peter [SBLMS 26; Chico, Calif.: Scholars Press, 1981], 23–80) and, on the Pastoral Epistles, David C. Verner, The Household of God: The Social World of the Pastoral Epistles (SBLDS 71; Chico, Calif.: Scholars Press, 1983); see also Wall, 158, on Col. 3:18–4:1. 55 E.g., Hay, 147. 56 Crouch, Origin and Intention, 120–45; Pokorný, 178; Dunn, 245–46.

2016 William E. Wenstrom, Jr. Bible Ministries 45 all of life under the Lordship of Christ. Nevertheless, this way of viewing the passages faces a difficult question: how does slavery fit into the picture? Do the household codes support, by implication, the continuing existence of the institution of slavery as part of the ‘right order’ of society? The codes have often been read as if such were the case, with interpreters then drawing two opposite conclusions: (1) the New Testament does not, in fact, oppose all forms of slavery;57 or (2) the household codes must be relativized in some way, since biblical principles clearly outlaw all forms of slavery.58 We certainly agree that slavery is ultimately incompatible with consistent biblical teaching, and it is to the church’s great discredit that it took so long to recognize that fact. But must we then ‘relativize’ the teaching in these passages? We answer ‘no’—but with a caveat. We answer negatively simply because the logic set out above makes a crucial, but, in our view, wrong assumption: that these passages endorse slavery. They do not.59 They simply address an institution that happened to be a significant element of ancient society. For various reasons, some theological and some practical, the New Testament writers do not attack the institution of slavery as such. The household codes are practical and specific: they require believers who occupy these roles to relate to each other in certain ways. Whether those roles should continue or are endorsed by the author or by God is simply not in view. Other biblical texts make clear enough that marriage (wives and husbands) and the family (children and fathers) are to endure as long as this world lasts. There is nothing even approaching any such endorsement of slavery, however. But we do need to add a caveat. While the silence of the New Testament on the institution of slavery is not unexpected, it is somewhat perplexing that the New Testament never calls on Christian slave owners to release their slaves from their bondage. Again, there are reasons for this silence. But we might also tentatively suggest that the New Testament writers themselves had not yet worked out the full implications of their own theology on this matter.60 And there is a further point to be made about this whole argument that must not be overlooked: the degree to which the household codes are ‘countercultural.’ As we noted above, they consistently reflect a distinctly Christian ethos, including the new equality among persons that is intrinsic to the gospel.61 The explicit and repeated basis for the behavior Paul calls for in 3:18–4:1 is the Lordship of Christ. This theme is mentioned seven times in these nine

57 .g., Murray, Principles of Conduct, 91–106. 58 E.g., Kevin Giles, “The Biblical Argument for Slavery: Can the Bible Mislead? A Case Study in Hermeneutics,” EvQ 66 (1994), 3–17. 59 Contra, e.g., Giles, “Biblical Argument,” 3, 11. The claim that 1 Tim. 6:1–3 endorses the institution is simply not true; as in the other relevant NT texts, Paul’s concern is with individual slaves and masters who are caught up in the existing status quo. 60 See on this point esp. William J. Webb (Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis [Downers Grove, Ill.: InterVarsity, 2001]; see also Richard N. Longenecker, New Testament Social Ethics for Today [Grand Rapids: Eerdmans, 1984], esp. 26–28; 51–54). Webb provides some helpful perspective on this whole issue, even if his overall proposal is not without some problems. We discuss this matter, and Webb’s book, more fully in the Introduction to Philemon, 377–78. 61 O’Brien, 216; Wright, 146–47.

2016 William E. Wenstrom, Jr. Bible Ministries 46 verses.62 Moreover, while other ancient household codes did occasionally address the ‘subordinate’ members within the household (wives, children, slaves),63 they were especially concerned to maintain ‘order’ and focused on the head of the household. Colossians 3:18–4:1, with the other New Testament codes, is remarkable for the identical tone Paul uses in addressing each group.64 A third issue may be addressed more briefly. While we think the academic consensus that Colossians 3:18–4:1 and similar passages reflects a common form of teaching is correct, it is also the case that each specific code takes a particular form appropriate to its context. A comparison with the Ephesians passage, for instance, reveals that the Colossians code gives proportionately greater space to slavery than to the family (five verses out of nineteen are devoted to slavery in Ephesians; five out of nine in Colossians). There may be explanations for this difference in the circumstances that we do not know about. Or the Colossian Christian community may have had a relatively large number of slaves.65 But if we view Colossians as a letter of Paul himself, then a simpler historical explanation lies near at hand: this letter is being sent along with Onesimus, a slave who is returning to be reconciled (Paul strongly hopes) with his master, Philemon.66 Some verbal parallels between vv. 22–25 and Philemon support this connection.67 And, considering the whole code generally, it is also important to note how well it fits within a letter that focuses on the universal significance of Jesus Christ. Christ governs the entire universe, including the mundane affairs of the household. As John Barclay puts it, the household code ‘is thus entirely consistent with the universalizing thrust of the letter as a whole, in which the tendrils of the Christ-event spread out, as it were, to cover the whole surface of life.’68”69 So in Colossians 3:18, the apostle Paul is addressing the conduct of the wives in the Colossian Christian community Christian. He commands them to continue to make it their habit of voluntarily submitting themselves to the authority of their husbands which was delegated to their husbands by the Lord Himself. He asserts that this is consistent with or in agreement with the will of the Lord which is that He created Adam first and then Eve and she was to be his helpmate. Genesis 2:18 Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him.” (NASB95)

62 Wolfgang Schrage, Ethik des Neuen Testaments (Grundrisse zum Neuen Testament 4; Göttingen: Vandenhoeck & Ruprecht, 1982), 239–40; David B. Capes, Old Testament Yahweh Texts in Paul’s Christology (WUNT 2.47; Tübingen: Mohr Siebeck, 1992), 73. 63 Balch, e.g., notes that Dionysius of Halicarnassus addresses wives before their husbands in his version of a “household code” (Roman Antiquities 2.25.4–26.4) (Let Wives Be Submissive, 55). 64 John M. G. Barclay, “Ordinary but Different: Colossians and Hidden Moral Identity,” ABR 49 (2001), 41; Schweizer, 221. A concern for subordinate and more “helpless” members of the household also typifies some of the Jewish codes. 65 O’Brien, 226; Pokorný, 182. 66 See, e.g., Abbott, 294; Lightfoot, 222; Garland, 242; Fee, Pauline Christology, 329–30. 67 Compare esp. v. 25—“those who do wrong (ἀδικῶν) will be repaid for their wrongs (ἠδίκησεν)” with Phlm. 18: “if he has done you any wrong (ἠδίκησεν) or owes you anything, charge it to me.” 68 Barclay, “Ordinary but Different,” 44. 69 Moo, D. J. (2008). The letters to the Colossians and to Philemon (pp. 292–298). Grand Rapids, MI: William B. Eerdmans Pub. Co.

2016 William E. Wenstrom, Jr. Bible Ministries 47

Genesis 2:7 and 18-25 make clear Eve was created to be a subordinate to Adam by being his helper in life. In 1 Corinthians 11:2-12, Paul interprets Genesis 2 for the Corinthian church and speaks at greater length with regards to the created order and that the woman is created subordinate to the man in marriage. 1 Corinthians 11:2 Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. 3 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. 4 Every man who has something on his head while praying or prophesying disgraces his head. 5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. 6 For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. 7 For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. 8 For man does not originate from woman, but woman from man; 9 for indeed man was not created for the woman’s sake, but woman for the man’s sake. 10 Therefore the woman ought to have a symbol of authority on her head, because of the angels. 11 However, in the Lord, neither is woman independent of man, nor is man independent of woman. 12 For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. (NASB95) This submission to the husband’s authority does not imply or suggest that the woman is inferior to her husband just as the Son of God’s submission to His heavenly Father does not suggest or imply that the Son is inferior to the Father since both Adam and Eve were created in the image of God (cf. Gen. 1:26-27). Also, Paul teaches in Galatians 3:26-28 that Christian women are equal to Christian men in the sense that they have equal privilege and equal opportunity to serve and glorify God. Furthermore, Peter teaches in 1 Peter 3:7 that the Christian wife is a fellow heir with her Christian husband of the grace of life. As Constable states “this subjection rests on divinely prescribed authority, not on any inherent inferiority in spirituality, intelligence, worth or anything else. This is ‘fitting’ in that it is consistent with what God ordained at the creation of the human race (Gen. 2:18; cf. 1 Tim. 2:13).70 I.S. McNaughton writes “The submission envisaged here is not that of a slave, as both men and women are equal partners in salvation (Gal. 3:28), but it does suggest a yielding and subjecting of the woman’s will to her husband in her role of godly wife (1 Peter 3:1–6). It does not imply inferiority (Gen. 2:24). When

70 Constable, Thomas L.; Colossians 2010 Edition; page 46; Published by Sonic Light.

2016 William E. Wenstrom, Jr. Bible Ministries 48 thinking about this role perhaps the illustration of a football team will help. A football team needs a captain. Not all players are captains, but all have skills and abilities essential to the team’s success. Nevertheless, they need to submit to the captain for the purpose of the game. When they do so, the best results will be achieved. So with wives in the marriage relationship: when they fulfil their God- ordained role, a successful marriage is more likely.”71 Tony Evans commenting on Colossians 3:18 makes the following comment, he writes “I want to clarify right away that this command does not address a woman’s intrinsic worth as a person and a child of God. A wife is equal in value to her husband. Peter said the wife is a ‘fellow heir of the grace of life’ (1Peter 3:7). A wife’s submission has to do with function, not value. Just as Jesus Christ is functionally subordinate to the Father, yet equal with the Father, so a wife is functionally subordinate to her husband, yet equal to him. It is ‘fitting in the Lord’ that a wife should defer to her husband’s authority. The idea is that it is proper and becoming for a wife to conduct herself this way, because this is what God asks of her and what exalts Christ in her life and in the home. A wife who separates her relationship with her husband from her relationship with Christ will not relate to her husband properly. She will resist and rebel against his God-given authority, and thus separate herself from God’s hand on her life.”72 Wiersbe writes “Paul did not address the wives first because they were the neediest! The Gospel radically changed the position of women in the Roman world. It gave them a new freedom and stature that some of them were unable to handle, and for this reason Paul admonished them (similar admonitions are found in Eph. 5:18ff and 1 Peter 3:1ff). We must not think of submission as ‘slavery’ or ‘subjugation.’ The word comes from the military vocabulary and simply means ‘to arrange under rank.’ The fact that one soldier is a private and another is a colonel does not mean that one man is necessarily better than the other. It only means that they have different ranks. God does all things ‘decently and in order’ (1 Cor. 14:40). If He did not have a chain of command in society, we would have chaos. The fact that the woman is to submit to her husband does not suggest that the man is better than the woman. It only means that the man has the responsibility of headship and leadership in the home. Headship is not dictatorship or lordship. It is loving leadership. In fact, both the husband and the wife must be submitted to the Lord and to each other (Eph. 5:21). It is a mutual respect under the lordship of Jesus Christ. True spiritual submission is the secret of growth and fulfillment. When a Christian woman is submitted to the Lord and to her own husband, she experiences a release and fulfillment that she can have in no other way. This mutual love and submission creates an atmosphere of growth in the home that

71 McNaughton, I. S. (2006). Opening up Colossians and Philemon (p. 72). Leominster: Day One Publications. 72 From Who is this king of glory?: Experiencing the fullness of Christ’s work in our lives

2016 William E. Wenstrom, Jr. Bible Ministries 49 enables both the husband and the wife to become all that God wants them to be. The fact that the Christian wife is “in the Lord” is not an excuse for selfish independence. Just the opposite is true, for her salvation makes it important that she obey the Word and submit to her husband. While it is true that in Jesus Christ ‘there is neither male nor female’ (Gal. 3:28), it is also true that joyful submission is an evidence that the wife belongs to Jesus Christ.”73 Paul does not want a Christian woman to blindly obey their husbands. He does not want wives to obey their husbands when the latter entices or orders them to sin against God. Just as the Christian is justified in disobeying the government when it orders them to commit murder (such as the Hebrew midwives in Exodus 1 disobeying Pharaoh’s order to kill the infant Jewish boys) or idolatry (such as Shadrach, Meshach and Abednego in Daniel 3 disobeying Nebuchadnezzar’s order to worship the statue of himself) or stop proclaiming the gospel (such as Peter and the apostles in Acts 5 refusing to obey the Sanhedrin’s order to stop proclaiming the gospel), so the Christian wife is justified biblically speaking in disobeying her husband when he orders her to commit sin or not proclaim the gospel or even orders her to stop going to church to worship Jesus Christ. During the church age, women in the Christian community through the baptism of the Spirit have equal privilege and equal opportunity to execute the plan of God which is indicated by Paul’s teaching in Galatians 3:26-28. This passage teaches that there was no social, racial or gender distinctions in the body of Christ during the church age. All are equal members of the body of Christ (Rm. 12:4-5; 1 Co. 12). Yet a woman is prohibited from exercising authority over men in the church by teaching men in a public assembly of the church because of the angels. They are prohibited from exercising authority over men in the church by teaching men in a public assembly of the church because it does not reflect the divine order and because Eve was deceived and not Adam (1 Tim. 2:11-15; 1 Co. 11:3-16; 14:34- 35). So Christian women are commanded to be submissive to their husbands and thus follow the example of Sarah (1 Pet. 3:1-6; Eph. 5:22-24; Col. 3:18). Women have played throughout the church’s history. Spiritually mature Christian women were to instruct the spiritually immature women how to love their husbands and their children according to Biblical standards (Titus 2:3-5). It was through a woman, namely Mary, who God used to bring about the incarnation. The most loyal supporters of the Lord Jesus Christ during His earthly ministry were women. They are praised for their faith by the Lord Jesus Christ (Mt. 15:28). Women also honored the Lord (Mt. 26:7). In fact, with the exception of John, only women were with the Lord as He endured the Cross (Mt. 27:55). It was women who observed where the Lord’s body was laid at His burial (Lk. 23:55). The

73 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 142). Wheaton, IL: Victor Books.

2016 William E. Wenstrom, Jr. Bible Ministries 50 women who were students of the Lord were the first at the tomb on the resurrection morning and not the men. Women were the first to see the Lord after His resurrection (Mt. 28:1-10). The women of the early church met together with the men (Acts 1:14; 5:14; 8:12). They also suffered persecution along with the men (Acts 9:2; 22:4). Women were the first converts in Europe in the city of Philippi (Acts 16). A number of prominent Berean women believed in the Lord Jesus Christ (Acts 17:12). Therefore, Paul’s command in Colossians 3:18 is consistent with or in agreement with the will of the Lord which is revealed in Genesis chapter 2 that Adam was created first and then Eve and she was designed to be his helpmate. Thus, it is consistent with this created order. Therefore, Paul is instructing the wives in the Colossians Christian community that their voluntary submission to the delegated authority of their husbands is consistent with this created order. The headship of Adam was manifested by the fact that immediately after Adam and Eve sinned, the Lord interrogated Adam first and then Eve even though the latter sinned first. This indicates Adam held primary accountability. This headship was also manifested by the fact that Adam named the woman just like he did the other living creatures the Lord created. This naming of his wife and the other living creatures implies his leadership or authority. Lastly, the headship of Adam was manifested by the fact that the Lord created Eve for the purpose of her being a helpmate for Adam. We must also remember what Paul taught in Ephesians 5:31- 32 that from the beginning of creation, marriage was to be a picture of the relationship between Christ and the church. McNaughton writes “This submission is appropriate in Christian women, as it is Christ’s will and is the Bible’s way. Eve was created for this role, and the fall in the Garden of Eden made it even more emphatic (Gen. 3:16; 1 Tim. 2:11–15). Female submission is part of the believing woman’s duty to Christ; it is an expression of her submission to Christ. So she submits primarily for Christ’s sake. For the purpose of salvation Christ has subordinated himself to the Father; however, he is still co-equal and co-eternal with the Father in the Godhead of Father, Son and Holy Spirit. There is no inferiority here because each person in the Trinity has his own role in the plan of redemption. Similarly, men and women are equals and joint heirs with Christ, having their own roles. The submission that the wife gives to her husband does not envisage her being forced to do anything contrary to Scripture (Acts 5:29).”74 When a Christian wife submits herself to Christ and lets Him be the Lord of her life, she will have no difficulty submitting to her husband. This does not mean she is a slave since the husband is also to submit to Christ. The husband is to be a

74 McNaughton, I. S. (2006). Opening up Colossians and Philemon (pp. 72–73). Leominster: Day One Publications.

2016 William E. Wenstrom, Jr. Bible Ministries 51 servant of Christ and exercise his authority over his wife in response to Christ’s authority over him. The wife is to be a servant of Christ and submit to her husband’s authority in response to Christ’s authority over her. Genesis 2:18-25 records for us the first marriage in human history that was arranged by and presided over by the Lord Jesus Christ. Genesis 2:18 Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him.” (NASB95) “I will make” is the verb `asah, which means, “to produce out of existing material,” thus the Lord produced the physical body of the woman from a portion of Adam’s side. “Helper” is the noun `ezer, which indicates that the woman was designed to be Adam’s “partner” in accomplishing the task that he was given by the Lord to populate the earth with human beings and to rule over each and every creature and the earth itself (cf. Gen. 1:26, 28). Genesis 2:19 Out of the ground the LORD God formed (yatsar, “to produce from existing material”) every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name. 20 The man gave names to all the cattle (behemah, “domestic animals”), and to the birds of the sky, and to every beast (chayyath, “wild animals”) of the field, but for Adam there was not found a helper suitable for him. 21 So the LORD God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. (NASB95) “One of his ribs”: (1) Number `echadh, “portion” (2) Preposition min, “from” (3) Feminine plural form of the noun tsela`, “side” (4) third person masculine singular pronominal suffix, which functions as a possessive pronoun meaning, “his.” In Genesis 2:21, the noun tsela refers to the side of Adam’s torso indicating that the Lord did not simply take out a rib but rather He removed a portion of Adam’s side, which would include skin, flesh, blood, nerves and of course bone. In Genesis 2:21, the number `echadh is used as an indefinite article meaning “a portion of something,” thus the Lord built the physical body of the woman from a “portion” of the side of Adam’s torso. Genesis 2:22 The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man. (NASB95) “Fashioned” is the verb banah, which means, “to build” indicating that the Lord “constructed” the physical body of the woman from the biological life of Adam. Like Adam, the woman’s soul was modeled after the image of God, which is indicated by the use of the verb `asah in Genesis 1:26.

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Genesis 1:26 Next, God decreed let Us model man in Our image, according to Our likeness. Consequently, they will rule over the fish in the various bodies of water and over the birds in the earth’s atmosphere and over the animal kingdom and over the entire earth and over each and every creeper- crawler, those which crawl upon the earth. (Author’s translation) Like Adam, the woman’s soul was created out of nothing, which is indicated by the use of the Hebrew verb bara in Genesis 1:27. Genesis 1:27 “Consequently, God created out of nothing the essence of man in His own image. In the image of God, He created him out of nothing. Male and female, He created them out of nothing. (Author’s translation) However, the elements used to construct the body of the woman were taken out of body of the man. The fact that the soul of Adam and the woman were both created out of nothing indicates that the woman was not intellectually inferior to Adam but rather she was his equal and a perfect complement to him. The woman was not merely an extension of the man but possessed her own individuality since her soul was also created out of nothing in the image of God. She was unique like Adam and unlike the animals, and had the capacity to be a companion to Adam and provide fellowship for him that was not only beneficial to him but also to her. Together, the man and the woman were unique in God’s creation and were a dynamic couple superior to all of God’s creatures on planet earth and were designed to rule together over the earth. Notice also, that Adam was created first and then Eve thus constituting a divine order between the sexes meaning that the man was designed to be the authority over the woman even though she was his equal. 1 Corinthians 11:3 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. (NASB95) The fact that Adam was asleep while the Lord provided a partner for him is a lesson for Christian men who are single to not to worry about not having a mate but rather to trust in the Lord to graciously provide you a wife when He sees fit. The fact that the woman was brought to the man by the Lord is a lesson for Christian men who are single to not impatiently or frantically search out a mate but rather to wait for the Lord to bring her into your life. Isaiah 41:10 “Do not fear, for I am with you; Do not anxiously look about you, for I am your God.” (NASB95) The fact that Adam was asleep while the Lord surgically removed a portion of his side for the construction of his wife is a lesson to Christian men who are single that when the Lord provides a wife, it will be painless.

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The fact that the woman was constructed from a portion of Adam’s side and not from his head to rule over him, nor from his feet to be trampled upon by him, indicates that she was to be equal with him, under his arm to be protected, and near his heart to be beloved. She was to take her share of responsibility and to love him and be loved by him. Genesis 2:23 The man said, “This is now bone of my bones, and flesh of my flesh; She shall be called Woman, because she was taken out of Man.” (NASB95) “Woman” is the noun `ishshah, which denotes the woman as the physical counterpart of man and is used in the sense of a wife to whom the man is to be completely committed. Notice that Adam receives the woman with delight. Proverbs 18:22 He who finds a wife finds a good thing and obtains favor from the LORD. (NASB95) Proverbs 31:10 An excellent wife, who can find? For her worth is far above jewels. (NASB95) Adam immediately recognized that this woman was his partner and equal so we could say that it was love at first sight. Genesis 2:24 For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. (NASB95) “Joined” is the verb davaq, which expresses the concept of clinging to someone with affection and loyalty, which finds its expression in sexual intercourse. The phrase “become one flesh” refers to the fact that there was a complete identification of personality between Adam and the woman in interests, pursuits, which was consummated in sexual intercourse. Genesis 2:25 And the man and his wife were both naked and were not ashamed. (NASB95) The divine institution of marriage was established for the entire human race, both believers and unbelievers and is to be honored. Hebrews 13:5 Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge. (NASB95) Husbands and wives are commanded in the Word of God to not withhold sex from each other but rather are to fulfill each other’s needs since the husband has authority over his wife’s body and the wife has authority over her husbands. 1 Corinthians 7:1 Now concerning the things about which you wrote, it is good for a man not to touch a woman. 2 But because of immoralities, each man is to have his own wife, and each woman is to have her own husband. 3 The husband must fulfill his duty to his wife, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the

2016 William E. Wenstrom, Jr. Bible Ministries 54 husband does; and likewise also the husband does not have authority over his own body, but the wife does. 5 Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self- control. (NASB95) Christian marriage is to reflect the loving and caring relationship between Christ and the Church. The responsibility of the wife in Christian marriage not only appears in Colossians 3:18 but also in Ephesians 5:22-24. Ephesians 5:22 Wives, be subject to your own husbands, as to the Lord. 23 For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. 24 But as the church is subject to Christ, so also the wives ought to be to their husbands in everything. (NASB95) There are two reasons given for this command: (1) The Lordship of Christ (5:22). (2) The headship of the man in Christ (5:23). The responsibility of the husband in Christian marriage appears in Ephesians 5:25-29. Ephesians 5:25 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her 26 so that He might sanctify her, having cleansed her by the washing of water with the word 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. (NASB95) Christian marriages have many spots and wrinkles because both marriage partners can be defiled by the lies of the devil’s world and the function of their sin natures. Therefore, it is absolutely essential that both marriage partners “constantly, habitually” purify their souls with the Word of God since the Lord purifies His church with His Word as taught by Paul in Ephesians 5:26. 1 Peter 1:22 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart. (NASB95) Ephesians 5:25-27 teaches that Christian husbands are to reflect Christ’s love for the church in their marriages by loving their wives in the same manner that Christ loved the church. Since husbands are to reflect Christ’s love for the church in their marriages, they are the initiators and their wives are responders just as Christ initiated the relationship with His church by dying for her and the church responded in trusting in Him as Her Savior. 1 Peter 3:7 teaches that the woman is “weaker” than the man, which refers to the fact she was designed by God to be a responder and the man the initiator and therefore, the more the man reflects Christ’s love in his marriage, the greater

2016 William E. Wenstrom, Jr. Bible Ministries 55 response he will receive from his wife. Since God designed the woman to be a responder and the man the initiator, a wife who is unhappy and miserable is simply a reflection of her husband’s failure in the marriage. Therefore, it is imperative that the Christian husbands learn how to love like Christ in order to be successful in God’s eyes in his marriage. The Lord Jesus Christ’s love for the church is “self-sacrificial” meaning that He sacrificed Himself for the good of the church and so the Christian husband is to make sacrifices for the good of his wife (John 3:16; 15:13; Gal. 2:20). Ephesians 5:28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church 30 because we are members of His body. (NASB95) “Nourishes” is the verb ektrepho, which refers to feeding and providing for your wife as you would your own physical body. “Cherishes” is the verb thalpo, which refers to comforting and caring, for your wife as you would your own body, and suggests regarding or treating your wife as an object of affection and as valuable to you. Ephesians 5:31 “FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.” 32 This mystery is great; but I am speaking with reference to Christ and the church. 33 Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband. (NASB95) “Respects” is the verb phobeo, which refers to not only honoring your husband but also treating him as a friend and fellow heir of the grace of life. Sarah is an example of someone who respected her husband. 1 Peter 3:1 In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives 2 as they observe your chaste and respectful behavior. 3 Your adornment must not be merely external -- braiding the hair, and wearing gold jewelry, or putting on dresses 4 but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. 5 For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands 6 just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear. 7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered. (NASB95)

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The believer is prohibited from having sex outside of marriage (Eph. 5:3). Now, from a comparison of the Scriptures we have noted, we can see that there are three basic reasons for the institution of marriage: (1) Genesis 2:18 “It is not good for the man to be alone.” (2) Genesis 2:18b, “I will make him a helper suitable for him.” (3) 1 Corinthians 7:2 But because of immoralities, each man is to have his own wife, and each woman is to have her own husband. In order for a Christian marriage to be successful, both partners must fulfill the command to love the Lord with all their heart, soul, mind and strength and each other as himself (Mark 12:30-31). The best Christian marriages are those where “both” partners put their relationship with the Lord first and know how to love each other like the Lord Jesus Christ has loved all men (John 13:34). The Lord Jesus Christ commanded His disciples to love one another as He has loved all men. Therefore, both the husband and wife in Christian marriage are to function according to this love. John 13:34 A new commandment in example I give to you, that you love one another, even as I have loved you, that you also love one another. (NASB95) The greatest problems in marriage arise from selfishness by one or both partners in marriage, thus marriage demands “unselfishness.” Philippians 2:3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. (NASB95) The Lord Jesus Christ commanded His disciples to love one another as He has loved all men. Therefore, both the husband and wife in Christian marriage are to function according to this love that is divine quality and character. God’s love has many characteristics and the apostle Paul in 1 Corinthians 13 mentions several of them. 1 Corinthians 13:1 If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. 2 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3 And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing. 4 Love is patient, love is kind and is not jealous; love does not brag and is not arrogant. (NASB95) If the believer lives according to God’s love, he will be “patient” with his marriage partner in the sense that he will endure provocation, annoyance, misfortune, pain without complaint, loss of temper, and will possess the ability and willingness to suppress restlessness and annoyance in waiting for God.

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If the believer lives according to God’s love, he will be “kind” to his marriage partner in the sense that he will exercise a sympathetic attitude towards others and will possess a willingness to do good to others and be helpful and considerate towards others. The believer who lives according to God’s love will not be “jealous” of his marriage partner in the sense that he will not become resentful, intolerant and suspicious of another’s success, possessions or relationships. The believer who lives according to God’s love will not be “arrogant” or “proud” meaning that he will not have an exaggerated belief in his own importance and will not think or act as if he is superior to others. 1 Corinthians 13:5 does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered. (NASB95) The believer who operates in the love of God will do nothing, which would cause shame or disgrace and will be tactful and courteous. “It does not seek its own” means that the God’s love is “unselfish” and thus is not concerned with one’s own interests, and concerns and is not without concern for others. The greater problems in marriage arise from selfishness by one or both partners in marriage. Marriage demands “unselfishness.” God’s love considers others more important than oneself (Phlp. 2:3). The believer who operates in the love of God will consider his marriage partner as more important than himself. “Is not provoked” means that God’s love is not “touchy” in the sense that it does not get exasperated with others or easily offended by others and is not provoked to anger and the loss of temper by the actions of others. “Does not take into account a wrong suffered” meaning that if we live according to God’s love we will not keep a record of wrongs that with our husband or wife have committed against us in the past and therefore it denotes the concept of not holding grudges and not possessing an unforgiving spirit. 1 Corinthians 13:6 does not rejoice in unrighteousness, but rejoices with the truth. (NASB95) “Does not rejoice in unrighteousness,” means that if we live according to God’s love we will not rejoice in those things (whether moral or immoral) in the cosmic system of Satan, which reject God’s Word. “Rejoices with the truth,” means that the believer who lives according to the love of God will rejoice in the Word of God being taught regardless of who the communicator is. 1 Corinthians 13:7 bears all things, believes all things, hopes all things, endures all things. (NASB95) First, love bears up silently; that is, love covers sin with a cloak of silence.

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1 Peter 4:8 Above all, keep fervent in your love for one another, because love covers a multitude of sins. (NASB95) Love always bears up, no matter how great the persecution, suffering, or adversity. “Believes all things,” means that if we live according to the love of God we will trust in God’s care for us no matter how terrible the adversity we are going through or the circumstances surrounding us. “Hopes all things” means that if we live according to the love of God we will have “confidence” in God because of our eternal relationship with Him, no matter how terrible the adversity we are facing or the circumstances surrounding us. “Endures all things,” means that God’s love will persevere and endure adversity without complaining. 1 Corinthians 13:8 Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. (NASB95) “Love never fails,” means that God’s love is eternal and will endure forever. 1 Corinthians 13:9 For we know in part and we prophesy in part 10 but when the perfect comes, the partial will be done away. 11 When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. 12 For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 13 But now faith, hope, love, abide these three; but the greatest of these is love. (NASB95) God’s love is reciprocation involves reciprocation. Reciprocation is an essential aspect of divine-love. Webster’s Ninth New Collegiate Dictionary defines the noun reciprocation, “a mutual exchange, a return in kind or of like value; alternating motion.” They define the verb reciprocate, “to give and take mutually; to return in kind or degree, compliment gracefully; to make a return for something.” Webster’s New Universal Unabridged Dictionary defines the noun reciprocation as “an act or instance of reciprocating, a returning, usually for something given; a mutual giving and receiving; the state of being reciprocal or corresponding.” They define the verb reciprocate, “to give, feel, etc., in return; to give and receive reciprocally; interchange; to cause to move alternately backward and forward; to make a return, as for something given; to make interchange; to be correspondent; to move alternately backward and forward.” Reciprocation between believers is taught in the many “one another” commands found in the New Testament, as we will note.

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Reciprocation between the husband and wife produces unity in the home. The believer is commanded to treat his fellow believer, as he would want to be treated. He is commanded to treat other members of the Body of Christ in the same that Christ treated him, namely graciously while we were obnoxious to God. Therefore, the Christian husband and wife are to treat each other in the same way that Christ treated them. This will produce happiness and joy in the marriage. Connected with the concept of reciprocation are the one another commands in Scripture. Reciprocation involves believers loving each other as Christ loves all men. Obedience to the following prohibitions and commands will enable the husband and wife in Christian marriage to fulfill the mandate to love one another as the Lord loved and will also enable them to have a successful and happy marriage: The objectives in loving one another: For a testimony to the world of the reality of God’s love in Christ: John 13:35 By this all men will know that you are My disciples, if you have love for one another. (NASB95) For loves continues to increase: “and may the Lord cause you to increase and abound in love for one another, and for all men, just as we also do for you” (1 Thess. 3:12); and intensity and Spiritual Source: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart” (1 Pet. 1:22). “Above all, keep fervent in your love for one another, because love covers a multitude of sins” (1 Pet. 4:8). (NASB95) For ministry and service to others: Ultimately, ministry and service summarize all the One Another injunctions that follow as expressions of God’s love for others. Obedience to the following prohibitions will enable us to fulfill the mandate to love one another as the Lord loved us: Do not judge one another: Romans 14:13 Therefore let us not judge one another anymore, but rather determine this—not to put an obstacle or a stumbling block in a brother’s way. (NASB95) Do not have lawsuits with one another: 1 Corinthians 6:7 Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? (NASB95) Do not bite and devour one another: Galatians 5:15 But if you bite and devour one another, take care lest you be consumed by one another. (NASB95) Do not challenge and envy one another: Galatians 5:26 Let us not become boastful, challenging one another, envying one another. (NASB95) Do not speak evil or complain against one another: James 4:11 Do not speak against one another, brethren. He who speaks against a brother, or judges his

2016 William E. Wenstrom, Jr. Bible Ministries 60 brother, speaks against the law, and judges the law; but if you judge the law, you are not a doer of the law, but a judge of it. (NASB95) James 5:9 Do not complain, brethren, against one another, that you yourselves may not be judged; behold, the Judge is standing right at the door. (NASB95) Do not seek glory from one another: John 5:44 How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God? (NASB95) Obedience to the following commands will enable us to fulfill the mandate to love one another as the Lord loved us: Be devoted to one another: Romans 12:10 Be devoted to one another in brotherly love; give preference to one another in honor. (NASB95) Be of the same mind toward one another: Romans 12:16 Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. (NASB95) Build one another up: Romans 14:19 So then we pursue the things which make for peace and the building up of one another. (NASB95) Accept one another: Romans 15:7 Therefore, accept one another, just as Christ also accepted us to the glory of God. (NASB95) Wait for one another: 1 Corinthians 11:33 So then, my brethren, when you come together to eat, wait for one another. (NASB95) Tolerate one another: Ephesians 4:2 with all humility and gentleness, with patience, showing tolerance for one another in love. (NASB95) Kind, tender-hearted and forgiving to one another: Ephesians 4:32 Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. (NASB95) Speak to one another with spiritual songs: Ephesians 5:19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. (NASB95) Be subject to one another: Ephesians 5:21 and be subject to one another in the fear of Christ. (NASB95) Regard one another as more important than yourself: Philippians 2:3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves. (NASB95) Bear with one another: Colossians 3:13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. (NASB95) Comfort one another: 1 Thessalonians 4:18 Wherefore comfort one another with these words. (NASB95)

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Encourage one another: 1 Thessalonians 5:11 Therefore encourage one another and build up one another, just as you also are doing. (NASB95) Stimulate one another to the performance of divine good: Hebrews 10:24 and let us consider how to stimulate one another to love and good deeds. (NASB95) Pray for one another: James 5:16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. (NASB95) Hospitable to one another: 1 Peter 4:9 Be hospitable to one another without complaint. (NASB95) Serve one another: 1 Peter 4:10 As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. (NASB95) Humble toward one another: 1 Peter 5:5 You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE. (NASB95) Loving and caring for one another is not an option for the Christian but rather it is a mandate, or in other words, a command. The following is a list of why we should love one another: (1) We are God’s children (Eph. 5:1). (2) We are brethren (Rm. 15:14). (3) We are members of one another (1 Cor. 12:25). (4) We are taught by God to love one another (1 Thess. 4:9). (5) God loves us (1 John 4:7). (6) It is the expression and fulfillment of God’s will (Mt. 22:35-40). (7) We want to glorify Him (1 Pet. 4:10-11). (8) We have a responsibility to love one another (Rm. 13:8-10). Christian marriage demands that the husband and wife forgive each other as Christ has forgiven them. The believer who does not confess to the Father their unforgiving attitude towards others will not be forgiven by God meaning that the believer will not be restored to fellowship with Him if they do not confess to the Father their unforgiving attitude toward others. Matthew 6:14 “For if you forgive men their failures (acknowledging your own sin to the Father and forgive others), Your heavenly Father will also forgive you, 15 but if you do not forgive men their failures (failure to acknowledge your own sin to the Father and forgive others), neither will the Father forgive you (restoration to fellowship), your failures.” (Author’s translation) Scripture basis the forgiveness of one another in the forgiveness of God. Not only is the believer the object of God’s forgiveness but also he has now become the subject of forgiveness since he is to exhibit the same attitude toward others as God has displayed towards him.

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Forgiveness of others is an essential function of the spiritual life. It is an essential aspect of divine-love. The believer operates in the love of God will be forgiving since God’s love is forgiving. He will possess a forgiving attitude regardless of the extent of injury to him as a person. The Lord Jesus exhibited a forgiving attitude on the cross while enduring the greatest suffering that any member of the human race has ever had to endure in history when He received the imputation of the sins of the entire world as well tremendous verbal and physical abuse from other members of the human race. He not only taught it to His students but he also put forgiveness into practice at the cross. Luke 17:3 “Be on your guard for yourselves: if your fellow-believer should sin against you (1st class condition: “and he will”) reprove him and if he should repent, forgive him. 4 Even if 7 times in the course of the day he should sin against you, and 7 times in the course of the day he should return to you, saying, I repent, you shall forgive him.” (Author’s translation) Luke 23:34 Then Jesus said, “Father, forgive all of them, for they know not what they are doing.” (NASB95) His forgiving attitude on the cross while enduring the greatest suffering of any member of the human race in history set all precedence for the believer here in the Church Age. The Church Age believer should also possess a forgiving attitude toward other members of the human race, especially members of the body of Christ. Ephesians 4:31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 And be gracious to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. (Author’s translation) The church age believer has it his disposal all the divine power needed to exhibit this attitude. The believer has been given a new Christ nature, which gives him the capacity to forgive. The believer who can forgive others who have injured them or someone that they love is manifesting the power of God in their lives and are revealing Christ to others with their attitude. They are in reality revealing the Shekinah Glory of God Who is Christ, which is the same Glory that Moses desired to see (Ex. 33:18-19; 34:34:6-7). The local assembly cannot advance as a spiritual combat unit without each member putting into practice the doctrine of forgiveness. It is not enough to know the doctrine of forgiveness but it is practicing forgiveness, which manifests to others that you are the Lord’s student (John 13:34-35). If the Lord forgave others and He endured more suffering on the cross than any member of the royal family will have to go through, the Church Age believer should manifest the same mental attitude.

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Forgiveness is essential in every human relation: (1) Local Assembly (2) Marriages (3) Friendships. The church age believer must always keep in mind when involved in any type of relationship whether marriage, the church, friendships or business that if God the Father forgave him through Christ, they in turn should and are obligated to forgive others without exception. So Colossians 3:18-4:1 addresses the subject of authority, namely the husband’s authority over his wife, the parents over their children and slave masters over their slaves. Authority is the power or right to enforce obedience. It is the right to control, command or determine. God has instituted authority in order to: (1) Protect free will (volition) (2) Protect the human race from self-destruction (3) Give order to life (4) Maintain peace (5) Allow the Gospel to spread and influence people. (6) To support the believer’s witness by their authority orientation in the devil’s world. God has absolute authority which He expresses through both the written Word and in the living Word. God's authority establishes freedom, freedom requires responsibility, and responsibility protects freedom and restrains authority. There is authority in every aspect of life. There is even authority within the Trinity even though each member is co-equal, co-infinite and co-eternal with each other. God the Father grants authority to the Son and directs the Holy Spirit. God the Father has granted all authority in both heaven and on earth to His Son Jesus Christ (Matt. 28:18; John 5:26-27; 1 Cor. 15:25-28). God the Father also directs the Holy Spirit. The Holy Spirit receives His authority from both the Father and the Son. The resurrection, ascension, triumphal procession and session points to the fact that the incarnate Son of God has been promoted by God the Father as Sovereign Ruler over the following: (1) Creation (Matt. 28:18; Eph. 1:22; Col. 1:15-17; 2:10; 1 Pet. 3:22). (2) Church (1 Tim. 6:15; Rev. 17:14; 19:16). (3) Israel (Matt. 1:1; 20:30; Mark 10:47-48; Luke 1:32; 2 Tim. 2:8; Rev. 3:7; 5:5; 22:16). (4) Angels (Eph. 1:22; Col. 1:15-17; 2:10; 1 Pet. 3:22). God wants believers to honor or respect all people because He created each in His image. He gave free will and self-determination to each in order to protect authority, freedom, and responsibility, and to guard order in life. Respect is the moral way to treat others; respect helps our witness. The believer is to honor all legitimate authority in life since all authority originates from God. Those who reject authority will be disciplined and those who obey and honor authority will be blessed. The believer honors the Lord Jesus Christ Who is the living Word of God by honoring the communication of the written Word of God. Those who honor the written Word of God are those who apply it in their lives. Categories of Authority: (1) Christ’s Authority (Phlp. 2:8; Jn. 5:26-27; Col. 1:15-17; 2:10; Eph. 1:22) (2) Biblical Authority (2 Tim. 3:16-17; 2 Pet. 1:20-21).

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(3) Angelic Authority (Eph. 6:12; Col. 1:16). (4) Apostolic Authority (Luke 9:1; 2 Cor. 10:8). (5) Pastoral Authority (Pet. 5:1-3; Heb. 13:17). (6) Spousal Authority (Eph. 5:22; Col. 3:18). (7) Parental Authority (Deut. 21:18-21; Prov. 1:7-9; Eph. 6:1-3; Col. 3:20). (8) Governmental Authority (Rm. 13:1-7; Titus 3:1; 1 Pet. 2:13). There are four institutions designed by God for the protection of the human race: (1) Volition over the human soul. (2) Husbands over the wife. (3) Parents over the children. (4) Government over the citizens. There are 4 divine institutions designed for both believers and unbelievers alike, which sustain and perpetuate the human race: (1) Volition (Gen. 2:15-17) (1) Marriage (Gen. 2:18-24) (3) Family (Gen. 4:1) (4) Nationalism (9:6-7; 11:8-9). There is authority within the Trinity even though each member is co-equal, co- infinite and co-eternal with each other. God the Father grants authority to the Son and directs the Holy Spirit. God the Father has granted all authority in both heaven and on earth to His Son Jesus Christ (Matt. 28:18; John 5:26-27; 1 Cor. 15:25-28). God the Father also directs the Holy Spirit. The Holy Spirit receives His authority from both the Father and the Son. The Lord Jesus Christ exercises authority in 3 categories: (1) Creation (2) Israel (3) Church. He has authority over the angels and human beings. Jesus Christ has been granted by God the Father ultimate authority in both heaven and on earth (John 5:26-27; Colossians 2:10). When Jesus Christ rose from the dead, God the Father put the whole universe and everything in it under the rule of Jesus Christ (Ephesians 1:22). Everything in the universe exists because of Jesus Christ (Colossians 1:15-17). Jesus Christ's obedience to His Father in heaven is an example to all of us to obey authority. God the Father said this about his Son, Jesus Christ, to the apostles, “This is my beloved Son, with whom I am well-pleased; listen to Him” (Matt. 17:5). God the Father rewarded his Son for His obedience to his will (Philippians 2:5-11). There is authority among the angels (Colossians 1:16). Satan has been given authority over the earth (Ephesians 2:2). There are also archangels such as Michael. Michael protects the nation of Israel (Dan. 12:1). He contended with Satan over the body of Moses (Jude 9). Gabriel is never described in Scripture but styled so by men. He interpreted a vision to Daniel (Dan. 8:16-27). He instructs Daniel in the 70 Weeks (Dan. 9:21-27). He informs Mary of the Virgin Birth (Luke 1:26-33). All world rulers receive their power from God. To disobey authority is to disobey God (Romans 13:1-7). Human government was designed by God to protect the freedom of the individual, both believers and unbelievers as well. It was instituted by God and was designed for the protection of the freedom of

2016 William E. Wenstrom, Jr. Bible Ministries 65 individuals. Capital punishment was to be employed by nations as a protection for the freedom of its citizens. Capital punishment was designed by God as an instrument of justice. It was designed to be a deterrent in a nation. If the human race which is enslaved to the sin nature does not have restraints put on it, it will destroy itself. The apostles were given authority by God (Luke 9:1; 2 Corinthians 10:8). Apostleship is the unique and temporary spiritual gift which held maximum authority in the Church and was sovereignly delegated by the Lord Jesus Christ. The spiritual gift of apostleship carried as much authority as God has ever delegated to any believer in the church age. An apostle had authority over all local churches in contrast to the pastor whose authority is limited to one local church. The spiritual gift of apostleship was temporary and was discontinued after the first generation, after the completion of the canon of New Testament. It functioned under two categories: (1) Writers of the NT (2) Establishment of local churches: (a) The clarification of Mystery Doctrine (b) The maintenance of a true Systematic theology with dispensational emphasis (c) The training of Pastors (d) Establishment of local church policy. The Bible is the greatest authority in the church today. The doctrine of inspiration contends that, God the Holy Spirit so supernaturally directed the human authors of Scripture that without destroying their individuality, their literary style, their personal interests, their vocabulary, God’s complete and connected thought towards man was recorded with perfect accuracy in the original languages of Scripture. The original languages of Scripture contain the very words of God, and therefore, bear the “authority” of divine authorship. The original languages of Scripture contain the very words of God, and therefore, bear the authority of divine authorship. The Bible in its original languages is the exact record, the mind and will of God. The Bible is the Word of the Lord and not of men (Ex. 9:20; Num. 14:20; Isa. 16:13; Jer. 1:4; Hos. 1:1; Joel 1:1; Jonah 1:1; Micah 1:1; Zeph. 1:1; Hag. 2:10; Zech. 1:1; Mal. 1:1). The pastor-teacher is the authority over the local church. It is the highest position of authority in the church today. The pastor-teacher exercises his authority over the local church by teaching the Word of God to the members of his congregation that have been placed under his care by God. 1 Thessalonians 5:12 says that the pastor-teacher has “charge over” his congregation which has been given to him by God. The Greek word for “charge over” is from the verb proistemi, “to stand over, to stand before,” and is a military term used for those who stood before an army in order to lead or of those who stood over the affairs of government. In 1 Thessalonians 5:12, proistemi refers to the pastor-teacher who stands before the Lord’s army, and communicates Bible Doctrine. It refers to the Pastor-

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Teacher who stands over the affairs of the local church and provides it with leadership. The Pastor is not to abuse his authority by violating the volition of members of his congregation, nor is he to coerce or bully or manipulate the members of his congregation into believing what he says. Nor is he to stick his nose into the affairs of members of his own congregation (1 Peter 5:1-3). The pastor-teacher who abuses that authority will have to give an account to the Lord (Hebrews 13:17). The refusal to submit to his spiritual authority which is the communication of the Word of God produces arrogance in the believer. Arrogant people refuse to be taught. The refusal to submit to the authority of a pastor-teacher and be taught the Word of God is a result of arrogance in the believer. The refusal to submit to the authority of a pastor-teacher and be taught the Word of God produces ignorance in the believer. An arrogant believer is an ignorant believer. The two greatest enemies of the believer are arrogance and ignorance because they stop the believer’s spiritual growth. The responsibility of the pastor-teacher is to exercise his spiritual authority as unto the Lord knowing that he is to give an account to the Lord. The responsibility of each member of the Royal Family is to submit to that authority as unto the Lord. Submission to the Pastor’s authority in reality is submission to the Lord. Rejection of the pastor’s authority in reality is rejecting the Lord (Ex. 16:8; 1 Sam. 8:7; Luke 10:16; 1 Thess. 4:8). The failure of authority to properly function is never grounds for rejecting it. Rejection of authority is as old as the Angelic Conflict when Satan and a third of the angels rebelled against the authority of God in heaven. The refusal to submit to the authority of a pastor-teacher is a result of Satanic viewpoint. Submission to authority in both the natural and spiritual realms by the believer glorifies God in the angelic conflict because all authority has been given by God (Rom. 13:1). A humble person is someone who respects and honors all legitimate authority in life. Humility responds to: (1) Establishment truth by submitting to authority. (2) Bible Doctrine by living in God’s system for perfect happiness. Humility is a state of honor and integrity (Prov. 11:2; 15:33; 29:23). Humility is a system of thinking under pressure (Prov. 3:33-35; James 4:6). Principle: The believer who has humility will live inside God’s system for perfect happiness while the arrogant believer will live inside Satan’s cosmic system for unhappiness. Humility and arrogance are systems of thinking. There are three categories of humility: (1) Organized (2) Enforced (3) Genuine. Organizational humility: (1) Home and Family (2) Soul (3) Local Church. Enforced humility: (1) Parental authority (2) Authority of your own volition over your soul. (3) Pastor’s authority. Genuine humility: (1) Positive response to your parent’s authority as a child. (2) Self-discipline as an adult. (3) Positive volition towards Bible Doctrine. Happiness depends upon enforced and genuine humility in the soul. A truly humble person is

2016 William E. Wenstrom, Jr. Bible Ministries 67 someone who learns and applies the Word of God on a daily basis under the authority of their right pastor-teacher while filled with the Spirit. Humility is demonstrated in the life of the unbeliever in two categories: (1) Obeying the civil authorities. (2) Acknowledgement of his totally depraved and helpless condition as a sinner who is in need of a Savior and acceptance of the Lord Jesus Christ as Savior by making a non-meritorious decision to believe in Him. The unbeliever is humble when he operates in life according to establishment principles.

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