1 Timothy 6:17-19

1 Timothy 6:17-Paul Tells Timothy To Command The Rich To Not Be Arrogant Or Place Their Confidence Upon Riches But On God

1 Timothy 6:17-19

In :1-6:2, the apostle Paul gives instructions to Timothy with regards to various groups in the Ephesian Christian community. In 1 Timothy 5:1- 2, he gives instructions to Timothy with regards to his proper treatment of older and younger men and women in the church. This is followed by an extended discussion of a problem concerning widows in 1 Timothy 5:3-16. Then, in 1 Timothy 5:17-25, he addresses the proper treatment of elders and need to exercise caution when ordaining men to be overseers. Lastly, in Timothy 6:1-2, the apostle discusses the proper conduct of Christian slaves towards their masters. By these instructions, Paul is describing the Christian community as a family that is to operate according to God’s love by the power of the Spirit. The members of this family are to show proper respect and honor toward each other. This family has responsibilities and an authority structure build into it. Now, in 1 Timothy 6:17-19, Paul will address a fifth and final group, namely those Christians who were rich. 1 Timothy 6:17-19 concludes that portion of the epistle that is directed specifically at the Ephesian Christian community. 1 Timothy 6:19-20 concludes not only the epistle but also that portion of the epistle that is directed specifically to Timothy. In 1 Timothy 6:3-10, Paul issues a final indictment against the false teachers in Ephesus and their love of money. After issuing this final indictment against the false teachers, Paul then urges Timothy in 1 Timothy 6:11-16 to live a godly, exemplary life (6:11-16). Now, in 1 Timothy 6:17-19, Paul returns to the subject of wealth. In these verses, he commands Timothy to instruct those who are rich in the Christian community in Ephesus to not be arrogant or placed their confidence upon the uncertainty of riches but on God who richly supplies Christians with all things to enjoy. Then, he follows this by commanding Timothy to instruct the wealthy to perform good works with their wealth, which will result in rewards at the Bema Seat. This paragraph might appear to be out of place. However, after his teaching that the love of money is a sin, he undoubtedly wanted the Ephesians to understand that that possessing wealth is not evil in itself only the love of it. So he doesn’t want the Ephesians to get the wrong idea about wealth. There is a great danger for those who are wealthy to be deceived into thinking that it will give them security. Only

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God is their security. So in verses 17-19, Paul is instructing the Ephesian Christian community in Ephesus what their proper attitude toward money should be. The majority of Americans in the twenty-first century would be considered by Paul as being rich. The Christians in the first century would consider Americans in the twenty-first century as rich. The standard of living among the majority of Americans was much higher than the standard of living of Paul’s congregations. In fact, the standard of living among the majority of Americans is much greater than the rest of the world. Therefore, what Paul is teaching in 1 Timothy 6:17-19 is certainly applicable to Christians living in America in the twenty-first century. A lot of Americans like to deny this fact that they are wealthy in comparison to the rest of the world because they are either stingy and don’t want to part with their money or they just totally unaware of how well they have it. Flat screen televisions, I-phones, dishwashers, two cars in each family, computers, summer vacations, winter vacations in exotic places, etc. Americans are wealthy no question. Therefore, Christian Americans would do well to heed Paul’s instructions in 1 Timothy 6:17-19 and begin, if they haven’t already, using their money to advance God’s kingdom and help God’s people. Some argue that the verses are an interpolation, originally placed after verses 2 or 10. However, there is no textual evidence, which supports this idea. Contextually, these verses fit perfectly after verse 16. In verses 3-10, Paul condemned the love of money of the apostate pastors in Ephesus, which was followed by exhorting Timothy to exemplify a godly life in verses 11-16. Now, in verses 17-19, he is balancing his teaching on wealth. It is evil to love money so as to pursue it without regard for God’s will but not to possess wealth. So verses 17- 19 serve to balance, Paul’s teaching with regards to wealth. Others argue that the doxology in verses 15-16 signify an end to the epistle and thus verses 17-19 must be interpolation. However, Paul’s uses doxologies in the middle of his epistles such as in Romans 11:33-36. Therefore, 1 Timothy 6:17-19 serves to qualify Paul’s teaching in 1 Timothy 6:3-10 and is designed to help the Christians in Ephesus to put the subject of money and wealth in proper perspective. It is sin to love money more than God. However, it is not sin to possess it. In fact, having it, presents a great opportunity to help God’s people and further advance His kingdom in the world.

Stewardship of Treasure

In 1 Timothy 6:17-19, Paul is discussing the believer’s stewardship with regards to money. A steward is a manager, not an owner. He is one who manages the property of another. God is the owner and we are the managers of the various stewardships He has given. This includes the whole of life, of course. But to be

2011 William E. Wenstrom, Jr. Bible Ministries 2 good stewards of His grace, we must know the precise areas of stewardship for which God is holding us accountable. Stewardship is one of four concepts related to Christian fellowship. (1) Relationship with Christ: We are all permanently united together by the common (eternal) life that we share as a result of regeneration and the Baptism of the Spirit (Acts 2:42; 1 C. 1:9; 1 Jn. 1:3). (2) Partnership: We are to work together for a common purpose to obtain common objectives for the glory of God and the gospel of Christ (cf. Phil 1:27; Phlp. 1:5; Gal. 2:9; Heb. 1:9). (3) Companionship: We are to communicate with one another and have fellowship with one another sharing with one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11- 12; 2 Tim. 2:2; 1 Thess 5:11; Phlm. 6). (4) Stewardship: We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. A steward is one who manages the property of another and is not an owner; he is a manager. As stewards we must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Everything that we are and possess as believers in the Lord Jesus Christ, both spiritually and materially, namely, our time, talent and treasure are in fact, trusts given to us by God which we are to invest for God’s kingdom and glory (1 Pet. 1:17; 2:11; 4:10-11; Luke 19:11-26). Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. In any good partnership, the partners share equally in both privileges and responsibilities, the assets and liabilities, and the blessings and burdens. What kind of partnership would it be if one partner took all the income and enjoyed all the privileges while the other partner did all the work and paid all the bills? No one would enter into a partnership like that, yet that is what goes on in the church today. Partners are to share and share alike in all the aspects of their enterprise. They may not do the same things since there are diverse spiritual gifts distributed to individuals in the body of Christ. In fact, members of any partnership

2011 William E. Wenstrom, Jr. Bible Ministries 3 will be much more successful in their enterprise if they work and share according to their abilities, expertise, and training, but still share the load. The Lord Jesus Christ taught His disciples the importance of being obedient servants of God. He taught His disciples to be profitable rather than unprofitable servants of God. A profitable servant is obedient whereas the unprofitable servant is disobedient (Matthew 24:47-51; 25:14-30). The believer’s stewardship of treasure will also be evaluated by the Lord at the Bema Seat. The believer also must be a good steward with money. Scripture has a tremendous amount to say about money or material possessions. Sixteen of the thirty-eight parables of Jesus deal with money. It interesting that one out of every ten verses in the deal with this subject. Scripture has 500 verses on prayer, less than 500 verses on faith, but over 2,000 verses on the subject of money. Money is an extremely important issue because a person’s attitude toward it is so determinative of his relationship with God, on fulfilling his purpose in this life, and on his character. Financial planning is biblical and is a means to good stewardship, to freedom from the god of materialism, and a means of protection against the waste of the resources God has entrusted to our care (Proverbs 27:23-24; Luke 14:28; 1 Corinthians 14:40). Financial planning should be done in dependence on God’s direction and in faith while we rest in Him for security and happiness rather than in our own strategies (Proverbs 16:1-4, 9; Psalm 37:1-10; 1 Timothy 6:17; Philippians 4:19). Financial faithfulness ultimately flows out of the recognition that everything we are and have belongs to the Lord (1 Chronicles 29:11-16; Romans 14:7-9; 1 Corinthians 6:19-20). Life is a temporary sojourn in which Christians are to see themselves as aliens, temporary residents, who are here as stewards of God’s manifold grace. Our spiritual gift, time and finances are all trusts given to us by God which we are to invest for God’s kingdom and glory (1 Peter 1:17; 2:11; 4:10-11; Luke 19:11-26). One of God’s basic ways to provide for our needs is through work meaning an occupation through which we earn a living so we can provide for ourselves and our families (:6-12; Proverbs 25:27). The money we earn is also to be used as a means of supporting God’s work and helping those in need, first in God’s family and then for those outside the household of faith (Galatians 6:6-10; Ephesians 4:28; 3 John 5-8). Believers must have discipline with regards to saving money. The first principle with regards to this is that the believer must maintain a proper view of ownership. Remember, all his wealth ultimately belongs to God. We are managers, not owners (1 Chronicles 29:11-16; Luke 16:12). Also believer must maintain a proper view of

2011 William E. Wenstrom, Jr. Bible Ministries 4 our security. We are to put our trust in the Lord and not in our investments (1 Timothy 6:17). The Christian must beware of impure and unbiblical motives, priorities, and reasons for saving such as anxiety and hoarding as a result of insecurity or covetousness (:25-33; Luke 12:13-31). He or she must make decisions concerning future investments by going to the Father in prayer in order seek His will (James 4:13-15). They must never use money in saving/investment programs that God desires be used for giving. This occurs when savings or investments become extreme and for the wrong reasons as seen above (Luke 12:16-21; 1 Timothy 6:18-19; 1 John 3:17). The Christian must avoid high-risk investments or get-rich-quick schemes (Proverbs 21:5; 28:20, 22; 1 Timothy 6:9). Lastly, the believer must watch his priorities in the sense that they are to make the kingdom of God his number one investment (Matthew 6:33; Luke 12:31; 1 Timothy 6:18-19). The Christian is required by the Word of God to evaluate purchases according to Biblical principles. They must ask themselves, “Can I pay cash or will the purchase put me in debt?” They ask, “Do I have complete peace about this purchase with no doubt?” (Romans 14:23; Colossians 3:15) We must be careful and understand that our sin nature can make us rationalize a purchase that we shouldn’t make. The believer must ask “Is it a real need or a matter of greed?” (1 Timothy 6:9; 1 John 2:15) They must ask “Will it be profitable to my family, our spiritual growth, our health, our ministry, the Lord’s reputation, and will it increase our love for the Lord or could it hinder it?” (:4: 5:8; 1 Corinthians 6:12). They should also ask “Is my lifestyle adequate or more than adequate?” or “Do I need to reduce my spending by lowering our expected standard of comfort?” (Matthew 6:33; Luke 12:15, 23; Proverbs 15:16-17; 16:8; Ecclesiastes 5:10-11). God favors lending (investing) over borrowing because it promotes freedom and wise stewardship (Deuteronomy 15:5-6). The Bible teaches that unwise borrowing can put us in a position of servitude (Proverbs 22:7). It also teaches us to use credit wisely and avoid it whenever possible. Though not prohibited by Scripture, credit is generally mentioned in a negative sense. Romans 13:8 is often used as an absolute prohibition against borrowing, but it does not necessarily forbid the use of credit. It simply teaches the necessity to pay one’s obligations whether physical or spiritual as they come due. Concerning credit there are two basic alternatives: (a) Buy now on credit and pay the installments with interest. (b) Save now and buy later with cash and save the interest. Remember that interest adds to the cost of living and consequently reduces our capacity for wise stewardship. If we must borrow, we should seek low interest for short terms. We must be aware of the fact that credit can be risky because it can

2011 William E. Wenstrom, Jr. Bible Ministries 5 place people in bondage to creditors and to their own desires rather than to God’s will. It makes impulsive buying too easy. Satan’s cosmic world system depends heavily on impulsive buying to cover over a bored, frustrated life. Credit can be used as a substitute for trusting God or to get what we want in place of waiting on Him. Sometimes people use credit to prevent themselves getting into a situation where they have to depend on God. They do this because they are afraid He won’t give us what we want when we want it (Ps. 37:7-9, 34; 147:11; Matt. 6:30-34; Phil. 4:19). Another important principle to remember is that credit reduces our ability to give to God and to those in need. The use of credit is often nothing more that a failure to be content with what we have (Phil. 4:11; 1 Tim. 6:6-8; Heb. 13:5). A materialistic person is never content with what he or she has but the spiritual person learns to be content with what he has or doesn’t have. When it comes to borrowing, we must not purchase something on credit if it will jeopardize our financial freedom. We must never go into debt today based upon a future event like a raise or a potential sale. This is nothing more than presuming upon the Lord and His sovereignty. Another principle is that we are never to go into debt for a house before we have secured a source of income (Prov. 24:27). We are never to finance daily needs, living expenses, or pleasure items. A Christian should never finance items that depreciate quickly, except on very short terms (i.e., 30-90 days). On appreciating items, such as a house or for business investments, the Christian should never borrow beyond their ability to cash out of the obligation through sufficient collateral plus the value of the item, should it be necessary to sell. A believer must never allow debts (excluding mortgage) to exceed 20 percent of their take-home pay. They must seek after ten percent or less. They must never allow a mortgage payment (including insurance and taxes) to exceed 25 or 30 percent of their take-home pay. In regards to borrowing the believer must always ask himself or herself the question, “Do I really need this?” or “Have I asked the Father for it in prayer and waited long enough for Him to supply it?” or “Am I impatient and seeking immediate gratification?” or “Is God testing my faith, values, or my motives?” The believer should ask himself or herself, “Did I wrongly spend the money God provided for this item or have I violated God’s financial principles?” or “Am I guilty of being stingy?” In Romans 13:8, Paul prohibits the Roman Christians to owe nothing to anyone meaning that they are to fulfill their financial obligations to everyone, thus he is teaching by way of implication that they are to be good stewards with their finances.

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Romans 13:8 All of you continue making it your habit to owe absolutely nothing to anyone except to continue making it your habit of divinely loving one another because the one who, at any time does divinely love the other person fulfills the Law.

Timothy is to Command Wealthy Christians To Not Be Arrogant

1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. (NASB95) “Instruct those who are rich in this present world not to be conceited ” is composed of the articular dative masculine plural form of the adjective plousios (πλούσιος ) (ploosee-oce), “ those who rich ” and this is followed by the preposition en (ἐν), “ in ” and its object is the articular dative masculine singular for the adverb of time nun (νῦν) (neen), “ this present ” and then we have the dative masculine singular form of the noun aion (αἰών ) (aye-own), “ world ” and this is followed by the second person singular present active imperative form of the verb parangello (παραγγέλλω ) (pah-dahn-yellow), “ instruct ” and then we have the negative particle me (µή ) (me), “ not ” which is negating the present active infinitive form of the verb hupselophroneo (ὑψηλοφρονέω ) (eepseeloe-froe-neh-owe), “ to be conceited .”

Asyndeton

Once again, as he has done since chapter four, the apostle Paul employs the figure of “asyndeton,” which means that he is not using a connective word between the doxology in 1 Timothy 6:16 and the two prohibitions and command that compose 1 Timothy 6:17. First of all, he prohibits the wealthy Christians from being arrogant because their possess wealth. Then he prohibits them from placing their confidence upon the uncertainty of riches. Lastly in an adversative clause Paul command them to place their confidence upon God the Father. He uses this figure in order to emphasize these two prohibitions and command in the sense that he wants the wealthy Ephesian Christian community to dwell upon them and obey them. This figure emphasizes the importance of these prohibitions and command with regards to the wealthy in the Ephesian Christian community and is designed to benefit them spiritually. It will also serve as a warning to them and an encouragement to use their wealth for godly purposes. Therefore, this figure emphasizes with the wealthy Christians in Ephesus that these prohibitions are important for their spiritual well-being.

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Parangello

The verb parangello is a compound word that is composed of the preposition para , “beside” and the verb angello , “to tell, announce.” Therefore, the compound verb parangello means, “to proclaim or announce beside.” The word speaks of passing along a message or instructing someone in an authoritative manner. It is both a military and legal term describing a military command or an official summons to court (Moulton and Milligan, page 481; Theological Dictionary of the New Testament, volume 5, page 762). Louw and Nida define the verb “to announce what must be done-‘to order, to command.’” (Greek-English lexicon of the New Testament: Based on Semantic Domains; Electronic ed. of the second edition; 1996; New York: United Bible societies) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings “to make an announcement about something that must be done, give orders, command, instruct, direct of all kinds of persons in authority.” (Page 760). Analytical Lexicon of the Greek New Testament: 1) as issuing a directive from an authoritative source command, give (strict) orders, direct, instruct (MT 10.5); (2) followed by µή (not) and an infinitive forbid (LU 5.14); (3) absolutely give instructions (1C 11.17) (Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the Greek New Testament; page 294; Baker's Greek New Testament library. Grand Rapids, Mich.: Baker Books.) The word first appeared in 1 Timothy in 1:3, where it means “to command, order” and is used with Timothy as its subject and the false teachers in Ephesus as its object. Timothy is to command these false teachers to stop propagating false doctrine. It implies clearly that Paul has delegated authority to Timothy to rebuke and hold these false teachers accountable since this word indicates that the false teachers in Ephesus are under Paul’s apostolic authority and are thus Christians. Then parangello appeared in :11. In this verse, the verb parangello again means “to command, order” and is used with Timothy as its subject but this time it is used with reference to Paul’s commands in 1 Timothy 4:6-10. Paul is commanding Timothy to pass along the commands that appear in 1 Timothy 4:6- 10. Two are found in 1 Timothy 4:7. Parangello implies as it did in :3 that Paul has delegated authority to Timothy to teach these things. The word expresses the idea that Timothy is to stand before the Ephesian Christian community and officially and authoritatively communicate to them all that Paul taught in 1 Timothy 4:6-10. It used elsewhere by the apostle with respect to authoritative commands (1 Corinthians 7:10; cf.

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11:17; 1 Thessalonians 4:10; cf. 4:2; 2 Thessalonians 3:4, 6, 10, 12; 1 Timothy 1:3). In 1 Timothy 5:7, the verb parangello again means “to command, order” and is used with Timothy as its subject but this time it is used with reference to Paul’s teaching in 1 Timothy 5:3-6. Specifically, it refers to Paul’s commands in verse 3 (timao ) and in verse 4 ( manthano ). The term means that Timothy to “command” compliance to the things Paul taught in these verses. Therefore, Paul wants Timothy to “command” the Ephesians to comply with his command in verse 3 to honor widows by supporting them financially who are qualified to receive financial support. It also means that Timothy is to “command” the Ephesians in verse 4 to instruct their children and grandchildren with regards to their responsibility to support their parents and grandparents (Exodus 20:12). In verse 5, he identifies a widow who is qualified to receive support and in verse 6, he identifies one who is not qualified. The former is godly and the latter is not. Therefore, these two verses are related to the first command in verse 3 since they help them to identify what widows the Ephesians should honor. Thus, these two verses aid the Ephesians in how they are to apply this command. Parangello implies as it did in 1 Timothy 1:3 and 4:11 that Paul has delegated authority to Timothy. The word expresses the idea that Timothy is to stand before the Ephesian Christian community and officially and authoritatively communicate to them all that Paul taught in 1 Timothy 5:3-6. It used elsewhere by the apostle with respect to authoritative commands (1 Corinthians 7:10; cf. 11:17; 1 Thessalonians 4:10; cf. 4:2; 2 Thessalonians 3:4, 6, 10, 12; 1 Timothy 1:3). In 1 Timothy 6:13, the verb parangello means “to command, order” and its subject is Paul and its object is Timothy. Therefore, the word denotes that Paul is commanding Timothy to carry out his commission in Ephesus, which has explained in detail in this epistle. It expresses Paul’s apostolic authority. Now, in 1 Timothy 6:17, the apostle Paul employs parangello a final time where it means “to command, order.” Its subject is Paul and its object is Timothy. Therefore, the word denotes that Paul is telling Timothy to command the rich Christians in Ephesus to not be arrogant because they are rich or place their confidence upon the uncertainty of temporal wealth but rather place their confidence upon God the Father. The verb expresses Paul’s apostolic authority. The present imperative form of the verb parangello is a “customary present imperative” whose force is for Timothy to simply continue commanding the rich in the Ephesian Christian community to not be arrogant because they are rich or place their confidence upon their riches but rather to place their confidence upon God the Father. It is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of

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“make this your habit,” “train yourself in this, discipline yourself.” This is the use of the present imperative in general precepts. The present imperative of parangello means, “to continue making it your habit of” performing this task of commanding the rich in the Ephesian Christian community to comply to not be arrogant because they are rich or place their confidence upon their riches but rather to place their confidence upon God the Father. Paul’s statements in 1 Timothy 1:3 and 4:6 indicate that Timothy was carrying out everything he wrote in this epistle. Thus, this command here in 1 Timothy 6:17 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. The active voice of the verb indicates that Timothy is the recipient of this command to command the rich in the Ephesian Christian community to not be arrogant because they are rich or place their confidence upon their riches but rather to place their confidence upon God the Father. We will translate parangello , “Continue making it your habit of commanding .”

Plousios

This term is from a word whose root means “to fill, to be filled.” Usually, it is with regards to the “fullness” of material possessions, i.e. “rich.” Sometimes it means “well-being.” The idea of being “affluent” and “rich” dominates the word’s use in secular literature. Plousios appears 55 times in the Septuagint where it has the same meaning as in secular Greek-denoting material wealth. Abraham was rich in livestock as well as silver and gold (Genesis 13:2). The Old Testament teaches like the New Testament that one must never trust in riches but the Lord (Jeremiah 9:23). The word occurs 28 times in the New Testament where it is used to denote material wealth or those who are rich. In 1 Timothy 6:17, the adjective plousios is used as a substantive, which is indicated by its articular construction which converts the word into a substantive. Thus, the word means “the rich” or “the wealthy.” The word is place in the emphatic position in the sentence emphasizing the importance of what Paul is saying in verse 17 to the rich in Ephesian Christian community. The word functions as a dative indirect object meaning that the word is receiving the direct object, which is µὴ ὑψηλοφρονεῖν µηδὲ ἠλπικέναι ἐπὶ πλούτου

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ἀδηλότητι , “not to be conceited or to fix their hope on the uncertainty of riches .” Therefore, as the indirect object the word indicates that those who are rich in the Ephesian church during this present age are receiving the commands to not be conceited or place their confidence upon the uncertainty of temporal wealth. We will translate Τοῖς πλουσίοις , “ those who are rich .”

Classical Usage of Aion

Aion is an abstract noun, which by their very nature focus on a quality. However, when such a noun is articular, that quality is “tightened up,” as it were, defined more closely, distinguished from other notions. The article with an abstract noun aion emphasizes eternity is well-known to Paul’s readers. We will translate the prepositional phrase eis tous aionas , “ throughout eternity .” In the classical period aion denoted “lifetime, age, generation, a long period, or eternity.” Time and eternity are two complementary categories for comprehending the historical process. The Greek language has a wealth of various terms with which to express the experience of time. The most extensive one is aion which is primarily a designation for a long period of time. When such an age refers to the past, it denotes remote antiquity, the dim and distant past and when it is directed to the on- going future aion can take on the meaning of eternity. Eternity is thus not necessarily a timeless concept, but the most comprehensive temporal one which the experience of time has produced. Theologically speaking, lasting time or eternity is a property of God the Creator, whereas passing time belongs to man as the creature. The Greek word aion is probably derived from aei , “always” and is distinguished from its Indo-European parallels (Latin: aevum ; English: aye are cognate) in that it is thought of not so much from the point of view of an abstract period of time as from the point of view of the time in which one has lived. The essential meaning of aion in classical Greek is time as the condition for all created things and as the measure of their existence. It came to mean all that exists in the world under conditions of time. Ethically speaking aion refers to the course and current of this world’s affairs. In Homer aion is often parallel with psuche , “soul” (Il. 16, 453); in Hesiod (Frag. 161, 1) it denotes a life-span, and in Aeschylus (Sept. 742), “a generation.” So it came to mean the time which one has already lived or will live meaning it can relate to past as to future. It thus appeared appropriate to later philosophers to use the word both for the dim and distant past, the beginning of the world, and for the far future, eternity (Plato, Tim. 37d).

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In Plato the term is developed so as to represent a timeless, immeasurable and transcendent super-time, an idea of time in itself. Plutarch and the earlier Stoics appropriate this understanding and from it the mysteries of Aion , “the god of eternity” could be celebrated in Alexandria and Gnosticism could undertake its own speculations of time. In Hellenistic philosophy the concept of aeons contributed towards a solution of the problem of the world-order. The aeons were assumed to be mediating powers which bridge the infinite qualitative distinction between God and the cosmos. They are an emanation of the divine pleroma, the fullness of the divine Being. As differing levels of being of the divinity, they rule the various world-historical periods, which follow one another in a perpetual circular movement. The thought of personal, divine aeons was widespread in the speculation of the ancient orient such as in the Zoroastrian religion and Philo. In Gnosticism is found the doctrine of the two ages representing on the one hand the eternal and supratemporal and on the other the temporal and transient world. So the term aion in classical Greek generally expresses an extended span of time, but it additionally assumes a specific meaning according to its various contexts. Aion does not imply any movement of time from one point in time to another but rather aion designates the totality of time and sees the entire picture simultaneously. Because aion suggested an age or aeon, it represented the world or kosmos and the course of the kosmos itself. Whereas kosmos connotes the world in terms of space, aion designates the world in terms of time. Kosmos and aion form the framework of mankind’s existence. The Greeks possessed the concept the present aion and the one to come. The Papyri tell of a crowd of people that pays homage to the emperor with cries of Agoustoi kurioi eis ton aiona , “The emperors be forever!” (The Oxyrhynchus Papyri 1.141). The Greeks like many nations imagined an eternal age to come. Liddell and Scott (Greek-English Lexicon, New Edition, page 45): (1) lifetime, life, age, generation (2) one’s life, destiny (3) long space of time, age (4) eternity (5) space of time clearly defined and marked out, epoch, age.

Septuagint Usage of Aion

The noun aion appears over 450 times in the Septuagint. In the Septuagint, aion is the primary equivalent of the Hebrew ` olam . The concepts behind this word greatly influence the definition of aion in the Greek New Testament. In reference time the word points to an existence beyond that which is material, an unlimited, undefined, and unknown period of time, either past or future. The term also contains the concept of being uninterrupted. Depending on the context it can be translated “formerly, always, eternal, all eternity.” It is ` olam and

2011 William E. Wenstrom, Jr. Bible Ministries 12 its cognates which the Old Testament most frequently relies upon to describe “eternal” concepts and “eternity.” The Old Testament often understands the expressions “eternal” and “eternity” as relative in meaning. The nature of the matter in question and the pertinent circumstances determine the interpretation (Job 20:4; Josh. 24:2; Jer. 28:8). The word ` olam retains its relative nature in expressions of future time such as in connection with the divine institutions in Israel (Ex. 12:14; 31:16; Deut. 15:17; 1 Ch. 16:11; 2 Ch. 7:16; Ps. 105:10). The word is used in relation to the Noahic covenant (Gen. 9:16). The terms “eternal” and “eternity” are also employed in the absolute sense. They are used in relation to the existence of God (Deut. 32:40). It is used in relation to the attributes of God and His superiority over His creatures (Gen. 21:33; Deut. 33:27; Is. 40:28). God is in the absolute sense eternal in His relationship with humanity. The eternal nature of God is used in relation to the following concepts in the Old Testament: (1) Light for His people (Is. 60:19). (2) Eternal king (Ex. 15:18). (3) Eternal might (Dan. 4:34). (4) Love (Jer. 31:3). (5) Mercy (Ps. 106:1). (6) Faithfulness (Ps. 146:6). (7) Salvation (Is. 45:17). (8) Anger toward sin (Mal. 1:4). (9) Righteousness (Dan. 9:24). (10) New Covenant (Is. 55:3; 61:8). (11) Messiah (Is. 9:6). (12) Word of God (Is. 40:8). (13) Man has eternity in his heart (Ecc. 3:11). A figurative use of the eternity concept appears in the expression “from eternity to eternity” (Ps. 90:2 [LXX 89:2]; 103:17 [102:17]). This denotes through a means of polarity, the extent of something immeasurable. Nowhere in the Old Testament does “eternity” carry a philosophical meaning. Therefore, ` olam can denote a prolonged period of time which extends beyond sight which is hidden and secret and which cannot be comprehended. Nevertheless as with the Greek aion, ` olam can refer to near and temporal things.

New Testament Usage of Aion

The noun aion is employed more than 100 times in the Greek New Testament. It primarily means “eternal,” but in other instances it carries the same definitions and nuances, which are found in classical Greek and in the Septuagint. The Analytical Greek Lexicon Revised: (1) a period of time of significant character (2) life (3) an era (4) an age (5) a state of things marking an age or era (6) the present order of nature (7) the natural condition of man, the world (8) illimitable duration, eternity (9) the material universe (page 11). The New Thayer’s Greek-English Lexicon: (1) age, a human lifetime, life itself (2) an unbroken age, perpetuity of time, eternity (3) eis ton aiona , for ever (4) eis

2011 William E. Wenstrom, Jr. Bible Ministries 13 aiona , unto the day which is eternity (5) never, not forever, not always (6) eis tous aionas , unto the ages, i.e. as long as time shall be (the plural denotes the individual ages whose sum is eternity) (7) eis tous aionas ton aionon , forever and ever (8) from the most ancient time down, from of old (9) by metonymy of the container for the contained, the worlds, the universe (10) this age (pages 18-20). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) a long period of time, without reference to beginning or end (2) a segment of time as a particular unit of history, age (3) the world as a spatial concept, the world (4) the Aeon as a person, the Aeon. (Pages 32-33) Louw and Nida: (1) a unit of time as a particular stage or period of history – ‘age, era’ (67.143). (2) (always occurring in the plural): the universe, perhaps with some associated meaning of ‘eon’ or ‘age’ in the sense of the transitory nature of the universe (1.2) (3) the system of practices and standards associated with secular society (that is, without reference to any demands or requirements of God) – ‘world system, world’s standards, world’ (41.38). Exegetical Dictionary of the New Testament: (1) life, lifetime, generation (2) from time immemorial (3) forever (4) eternity (5) eternal (6) present age (7) world (volume 1, pages 44-46). Vine’s Expository Dictionary of Biblical Words, “ Aion , ‘an age, era’ (to be connected with aei , ‘ever,’ rather than with ao , ‘to breathe’), signifies a period of indefinite duration, or time viewed in relation to what takes place in the period. The force attaching to the word is not so much that of the actual length of a period, but that of a period marked by spiritual or moral characteristics. This is illustrated in the use of the adjective [see Note (1) below] in the phrase ‘life eternal,’ in John 17:3, in respect of the increasing knowledge of God. The phrases containing this word should not be rendered literally, but consistently with its sense of indefinite duration. Thus eis ton aiona does not mean ‘unto the age’ but ‘for ever’ (see, e. g., Heb 5:6). The Greeks contrasted that which came to an end with that which was expressed by this phrase, which shows that they conceived of it as expressing interminable duration. The word occurs most frequently in the Gospel of John, the Hebrews and Revelation. It is sometimes wrongly rendered ‘world.’ It is a characteristic word of John's gospel. Notes: (1) Aionios , the adjective corresponding, denoting ‘eternal,’ is set in contrast with proskairos , lit., ‘for a season,’ 2 Cor 4:18. It is used of that which in nature is endless, as, e. g., of God, Rom 16:26, His power, 1 Tim 6:16, His glory, 1 Peter 5:10, the Holy Spirit, Heb 9:14, redemption, Heb 9:12, salvation, 5:9, life in Christ, John 3:16, the resurrection body, 2 Cor 5:1, the future rule of Christ, 2 Peter 1:11, which is declared to be without end, Luke 1:33, of sin that never has forgiveness, Mark 3:29, the judgment of God, Heb 6:2, and of fire, one of its instruments, Matt 18:8; 25:41; Jude 7. (2) In Rev 15:3, the RV has ‘King of the ages,’ according to the

2011 William E. Wenstrom, Jr. Bible Ministries 14 texts which have aionon , the KJV has ‘of saints’ (hagion , in inferior mss.). There is good ms. evidence for ethnon , ‘nations,’ (KJV, marg.), probably a quotation from Jer 10:7.” The word is related to the following concepts in the Greek New Testament: (1) Totality of visible creation (Heb. 1:2). (2) Cosmic system of Satan (Eph. 2:2). (3) End of the Cosmic System of Satan (Mt. 28:20). (4) Future Millennial Reign of Christ (Mk. 10:30). (5) Eternal State (Eph. 2:7). (6) Eternity (John 9:32). (7) Eternal Life (Jn. 10:28). (8) Old Testament Dispensations (Col. 1:26). (9) Eternal Condemnation in the Lake of Fire (Rev. 19:3). (10) Eternal Nature of Christ (1 Ti. 1:17). (11) The Will of the Father in Eternity Past (Eph. 3:11). (12) Eternal Nature of the Word of God (1 Pet. 1:25). (13) Eternal Nature of Christ’s High Priesthood (Heb. 7:17). (14) Worship of Christ (Rev. 4:10). The word is used with the preposition eis to express the concept of eternity. It appears regularly in the doxologies and offerings of praise. The noun appears in the formula eis ton aiona tou aionos to emphasize the concept of eternity (Phlp. 4:20; Eph. 3:21). This repetition of the word is the figure of Polyptoton appearing in context of praise to both the Father and the Son and is actually a Hebrew idiom. The noun aion appears frequently in the New Testament in this negative sense. In Ephesians 2:2, the word is translated “course” referring to the Satanic viewpoint of Satan’s cosmic system. The word appears in 2 Corinthian 4:4 where it refers to the Satanic age of world history in contrast to the Messianic age. Paul uses the word in 1 Corinthians 2:6-8 where he uses it with reference to the present period of human history in which the devil’s viewpoint rules. The noun aion means “age” in Matthew 13:22 and Mark 14:19. These passages teach that the anxieties of this age coupled with the seductive power of riches can strangle a believer’s spiritual life. Paul wrote to Timothy in :10 that Demas, a believer loved this present age.

Aion in 1 Timothy 6:17

In 1 Timothy 6:17, the noun aion means “age” referring to the particular period of human history in which the devil is the temporary ruler over planet earth in contrast to the age to come, i.e. the millennium, when Christ will rule planet earth (cf. Romans 12:2; 1 Corinthians 1:20; 1 John 2:17). It is used in relation to the present age in which the devil is the god of this world idiomatically expressing what one might refer to as “the spirit of the age,” the philosophies and ideologies which dominate this period that are Satanically inspired. The word then refers to the spirit of this age in which the devil rules over the earth, which seeks to be independent of God and the Bible. It is an age in which

2011 William E. Wenstrom, Jr. Bible Ministries 15 people characteristically seek self-gratification regardless of the consequences or cost to self or others. This Satanic age is characteristically self-centered, self-pleasing, self-indulgent, self-concerned and indifferent to needs of others. It is also an age in which when men display concern for the needs of others, it is either because they seek to gain merit with God through their good deeds, which God rejects since these deeds are not done in His power or they are deeds that they perform to gain power over people and gain approbation from them. They are not deeds that they perform in obedience to God. The prevailing, popular thinking and culture is in continual rebellion against God and His authority and seeks to conform all the world’s inhabitants to its godless “world view.” This Satanic world view permeates the thinking of mankind, molding, corrupting and degrading and in the process affecting all culture and every institution of man. The noun aion differs from the noun kosmos , “world” in that the former speaks of a particular period of human history in which the devil and fallen angels rule this world whereas kosmos refers to the devil’s world system. The noun aion can also refer to the age in which the devil’s viewpoint prevails over men in contrast to the Messianic age and the eternal state to come whereas kosmos is the system he has in place to propagate his viewpoint of this Satanic age. The noun kosmos and is used of a vast system and arrangement of human affairs, earthly goods, godless governments, conflicts, riches, pleasures, culture, education, world religions, the cults and the occult dominated and negatively affected by Satan who is god of this satanic cosmos. But as Trench writes, aion is “that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale.” (Synonyms of the New Testament, page 204) 1 John 2:15 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. (NASB95) “World ” is the noun kosmos and is the primary word in the Greek New Testament for the world. Kosmos means “order, ornament, adornment, an orderly arrangement. Our word “cosmetics” comes from this word. In the New Testament it has three main uses: (1) The orderly arrangement of the heavens or the earth and all things in their complex order and composition as created by God, created in perfect order and subject to the laws God established to govern its operation.(Matt. 13:35; John 21:25; Acts 17:24). (2) The cosmos (Greek, kosmos ) may also refer to the world in its arrangement of the inhabitants of the earth in tribes and nations or peoples (Acts 17:26; John 3:16; 1 Cor. 4:9; 1 John

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2:2; 2 Pet. 2:5). (3) But most importantly, (3) kosmos is used of a vast system and arrangement of human affairs, earthly goods, godless governments, conflicts, riches, pleasures, culture, education, world religions, the cults and the occult dominated and negatively affected by Satan who is god of this satanic cosmos. This system is promoted by Satan, conformed to his ideals, aims, methods, and character, and stands perpetually in opposition to God the cause of Christ. This world system is used to seduce men away from God and the person of Christ. It is anti-God, anti-Christ, and anti-Bible, and very anti-humanity though it often appears as humanitarian as part of Satan’s masquerade as an angel of light. The devil's world will never be healed; the devil's system will never be successful in bringing in perfect environment apart from God. Indeed, Satan's kosmos is not at all designed to do so it is to the contrary constructed to appear to have the betterment of humanity as a prime objective, in order to further the devil's plans of enslaving and misleading as many people as possible. While masquerading as a kingdom of light, Satan's world is entirely a kingdom of darkness, and so the scriptures describe it, making abundantly clear the distinction between God's world to come and the present cosmos of evil. Satan has incorporated into his system of world rulership as many material distractions as possible. Affluence, the increase and spread of wealth, communication and technology are factors, which, from one point of view, are very beneficial to the devil's control of mankind. Fear is a major element in Satan's manipulation of humanity, and to the extent that men enjoy and rely on such things for their happiness and security, to that degree the fear of losing them produces a sort of bondage which the devil is quick to exploit (cf. Hebrews 2:14–15 for the principle). In order to prevent our enslavement to the delights of this world (as well as to its necessities), an area Satan knows only too well how to manipulate against us, we need to have a full and sober appreciation of what the world really is. We need to be very aware of the world's essential vanity and of the pointlessness of its distractions and diversions. We need to be able to keep the pressures and exigencies of life (as well as its pleasures and delights) in proper perspective. God is important. Knowing Him and serving Him is why we are here. Everything else is mere context. We are neither asked nor commanded to get through life without taking any joy or pleasure in worldly things and we certainly will not pass through the human experience without worldly pressure and problems (especially as Christians). But it is all these largely extraneous matters, which we must compartmentalize, and not God . We dare not put God “in a box,” giving priority to everything the world sees as important (but which from the Christian point of view is ultimately

2011 William E. Wenstrom, Jr. Bible Ministries 17 inconsequential), and neglecting the One who made us, who bought us, and whom we claim is our Master. Whenever we allow the “things” of life to grow high, and fail to tend our faith, we endanger our spiritual growth. Ironically, believers have a tendency to do better spiritually in times of severe testing than in times of prosperity (cf. Deut.8:10-20). Prosperity can be very dangerous and destructive to a believer’s spiritual growth. In these last days it is especially important for Christians to avoid a pair of assumptions, which are equally dangerous: (1) Affluence is a sign that God is blessing us, and therefore, if we are wealthy, that we must be doing just fine in our spiritual lives. (2) Result of spiritual growth and a prosperous relationship with God is material wealth (i.e., the “prosperity gospel”). In fact, the opposite effect is certainly not without precedent, that is, the spiritually mature encountering greater testing on this score (e.g., consider Job's trials, or Elijah's privation). Morbid over-emphasis on material prosperity has always been an occupational hazard of the human race in general, and, the closer we come to the end of history, the more we can expect this issue to grow as a threat to Christian spiritual growth. During this last era of the Church, the Laodicean era, there is destined to be an ever increasing tendency toward equating wealth and affluence with spiritual success (Rev.3:14-22). Untroubled lives of ease in the midst of abundance are neither the norm nor the objective of the Christian life. The closer we walk with God, the more we can expect that walk to be opposed by Satan and his angels: :12 Indeed, all who desire to live godly in Christ Jesus will be persecuted. (NASB95) As we have noted another word that sometimes refers to this world system is the Greek aion , “age, period of time.” This word seems to serve as a synonym in certain contexts. It is used in some contexts of the age in which we live as marked by certain spiritual and moral characteristics as affected by Satan whom Paul identifies as “the god of this age.” A very interesting use occurs in Ephesians 2:2 where Paul combines both aion and kosmos , “the course (age) of the world (cosmos). This age is often contrasted in Scripture with the age to come because of the very different characteristics and conditions of the two ages (Eph. 1:21; Matt. 12:32; 13:22; 1 Tim. 6:17; Tit. 2:12- 13; Heb. 6:5). Trench defines aion : “All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, But which constitutes a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale, all this is included

2011 William E. Wenstrom, Jr. Bible Ministries 18 in the aion , which is, as Bengel has expressed it, ‘the subtle informing spirit of the kosmos , or world of men who are living alienated and apart from God.’” The world, then, instead of remaining a beautiful expression of God’s will and creative power as seen under the conditions of its creation, has becomes the seat of an angelic conflict and the very rival and antithesis of the plan of God. To achieve his aim, Satan must try to make the values of his godless system seem attractive. Thus he works to make people give top priority to self as number one and to the here and now as most important. When John wrote that all that is in the world is not of the Father he explained what he meant by “all” by three epexegetical statements that follow in 1 John 2:16. All of them emphasize self as number one. Satisfy the lusts of the flesh, Satan counsels. Try to get what the inordinate desires of the eyes make you covet and build a self-sufficient, arrogant attitude that arises from boasting about the possessions one has in life. This selfishness is, of course, the prevailing philosophy of the world, and it comes from Satan who promoted himself from the beginning. Satan also seeks to focus people’s attention on the present rather than on eternity. That is why John reminds us in verse 17 that the world passes away but the one that does the will of God abides forever. Thus Satan seeks to achieve his purposes by trying to change our priorities (self first) and our perspective (here and now more important). In reality the truth is that God is first and eternity most important. The Scripture sets forth a number of importance truths regarding the believer’s relation to this satanic cosmos in which we live. Though we are in the cosmic system of Satan, we are not of it (John 17:14-16). We are of a different kingdom and, as sojourners and aliens. We are to be living our lives in light of eternity. Though in the world, we are to be both unstained by the world and separated from it and its way of life while also penetrating the world as ambassadors of Christ, as those holding forth the Word of life (cf. Jam. 1:27; 2 Cor. 6:14-7:1; with Phil. 2:12-18; Matt. 5:14-16; 2 Cor. 5:20-21). Our trust, therefore, is not to be in the uncertain riches of this age nor in the things in which men glory (1 Tim. 6:17-19; John 5:41; 1 Thess. 2:6). We are not be friends with this world which amounts to hostility to God and His aims (Jam. 4:4); nor are we to love the world, for loving the world and its things chokes out our ability to love God (1 John 2:15-17; Matt. 6:19-24; Mark 4:18-19). Rather, we are to find our purpose, peace, significance, and joy, not as the world seeks these things, but through the Savior’s life and the eternal purpose He gives us (John 14:25-27; Phil. 2:1-5). We can enjoy the things God gives us in the world for He has given us all things freely to enjoy, but our security, significance, or basic satisfaction and contentment in life are to come from knowing, loving, trusting, and serving the

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Lord (1 Tim. 6:17; Phil. 4:11-13; Eccl. 2:24-26). So while we can use the things in the world, we must not abuse them as one who belongs to Satan’s cosmic system who seeks from the world what only the Lord can give (1 Corinthians 7:29-35). As believers we can expect animosity from the world bridled with an attempt by the world to conform us to its ideal, ambitions or aims, and way of life (John 15:18-19; 17:14; 1 John 3:13; Romans 12:1-2); it is God’s truth as found in the Bible that protects from the world (John 17:17). So therefore, the believer is in enemy territory and is under siege from the kingdom of darkness. This world system of Satan is against the Lord Jesus Christ and His church, which is His body and future. We are not to love the world because our citizenship is heaven (Philippians 3:20-21). The citizens of the cosmic system of Satan hate the citizens of heaven. Satan and his cosmic system persecuted the Lord Jesus and have and will continue to persecute the church as well (cf. John 15:18-25). There are many passages in the New Testament, which address the believer’s attitude and conduct to this present cosmic system of Satan (Philippians 1:27-30; 2:14-17; James 1:27). The fact that we are not to love this world does not mean we are to withdraw from society and live in a monastery but rather God has separated us from the world in order that we might manifest His Son to a lost and dying world through our words and actions. God’s purpose of conforming us to the image of Christ is not accomplished by withdrawing to a monastery. We are not to conform our thinking to the world’s thinking but rather our thinking is to be conformed to Christ’s thinking (2 Corinthians 10:3-6). As He conforms us into the image of His Son, God permits us to use that which the world has devised, but we are to use it in service for the Lord Jesus Christ. Believers can and should use the world’s means of communication, such as radio, television, movies and the Internet in order to propagate the Gospel of Jesus Christ. We are in the world as servants of Christ. We are here to manifest His glory and to reveal the knowledge of God. We don’t do this by conforming to the world, and not by loving the things that are in the world, but by being conformed to Jesus Christ and by loving Him with singleness of purpose, by being dedicated and devoted to Him. We are not to “sell out” to the world and play by its rules but rather we are to walk in conformity with Christ. Sooner or later, every Christian discovers that the Christian life is a battleground and not a playground that he is up against an enemy that is much more powerful and smarter than he is. The church age believer is involved in spiritual warfare with the kingdom of darkness (Eph. 6:12-16). He is described as a “ soldier ” in Scripture (1 Cor. 9:7; Phil. 2:25; 2 Tim. 3-4). The church age is the intensive stage of the angelic

2011 William E. Wenstrom, Jr. Bible Ministries 20 conflict. The believer can glorify God in this angelic conflict by becoming an invisible hero with an invisible impact on human and angelic history. The believer is being conformed to the image of Christ by conforming his thoughts, words and actions to Christ by means of the Spirit will have an invisible impact in five categories: (1) Personal: Your own periphery. (2) National: The Pivot. (3) International: Blessing by association through a mature missionary. (4) Angelic: Witness for the Prosecution in the Rebuttal Phase of Satan’s Appeal Trial. (5) Heritage: Children of a mature believer are blessed after the believer dies. Invisible Heroes are described as the “ salt of the earth ” (Matt. 5:13). They are the “ lights of the world ” (Matt. 5:14). Invisible Heroes are like a “ city on a hill ” (Matt. 5:14). The noun aion appears frequently in the New Testament in this negative sense. In Ephesians 2:2, the word is translated “course” referring to the Satanic viewpoint of Satan’s cosmic system. The word appears in 2 Corinthian 4:4 where it refers to the Satanic age of world history in contrast to the Messianic age. Paul uses the word in 1 Corinthians 2:6-8 where he uses it with reference to the present period of human history in which the devil’s viewpoint rules. The noun aion in Romans 12:2 speaks of the period of human history in which the devil is the ruler of the earth and his independent attitude permeates human thought. The believer is living in enemy territory, which is the cosmic system of Satan. Satan runs this world and deceives it. 1 John 5:19 We know that we are of God, and that the whole world lies in the power of the evil one. (NASB95) Revelation 12:9 And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. (NASB95) In his temptation of Christ, Satan declared, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish” (Luke 4:5). Of course, God is sovereign and omnipotent, but in accord with God’s eternal purposes, the Bible does teach us that this present world is Satan’s domain and under his authority. Thus, the Lord frequently spoke of Satan as the ruler of this world (kosmos) (John 12:31; 14:30; 16:11), and Paul likewise asserts the same truth (2 Cor. 4:4; Eph. 2:2; 6:12; 1 John 5:19). The nature of Satan’s aims in the world are quickly evident in his first appearance in the Garden of Eden when he tempted the Woman to act independently of God that she might become like God knowing good and evil. He appeals to what is pleasant to the senses and desirable to gain wisdom, but always, the goal is a life that seeks to get by “without” God (Genesis 3:1-7).

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Satan’s aim is to create a world system that rivals God’s kingdom but which leaves Him out. His aim is to promote a counterfeit world order. Basically, the cosmos is evil because it is independent of God. It may contain good aspects as well as overtly evil aspects, but its inherent evil lies in its being independent of God and a rival to Him. This sharp rivalry surfaces in such verses as James 1:27 where the believer is told to keep himself unstained from the world; in 4:4 where friendship with the world is said to be hostility toward God; and in 1 John 2:16 where John declares that all that is in the world is not from the Father. The believer has 3 great enemies according to the Scriptures: (1) Satan, our chief adversary, the devil: (1 Pet. 5:8-9; Eph. 6:12; John 16:11; Col. 2:15; but note 1 John 2:13-14). (2) The world, a system and arrangement of the affairs of men and government under the control of the evil one and opposed to God and His purposes for man: (John 16:33; 1 John 5:4; Eph. 2:2). (3) Indwelling Adamic sin nature or the flesh and all its corrupting power and life-dominating patterns: (Rom. 7:15; 8:4-8, 13; Gal. 5:16-26). The intelligence apparatus of a nation plays a vital part in modern warfare. Unless, we know who our enemy is, where he is, and what he can do, we will have a difficult time defeating him. The leader of the church’s great invisible enemy is of course Satan whose name means, “adversary” because he is the enemy of God. He is also called the “ tempter ” (Mt. 4:3), the murderer (Jn. 8:44). He is compared to “ lion ” in 1 Peter 5:8, a serpent (Gen. 3:1; Rev. 12:9), an angel of light (2 Cor. 11:13-15), the “ god of this age ” (2 Cor. 4:4). The Christian is not to be ignorant of his schemes and devices (2 Cor. 2:11). Satan is a created being. The Lord Jesus Christ created angels who are moral rational creatures like mankind and the greatest of these was angels was Satan. Therefore, Satan is a creature (cf. John 1:1 with Psa. 148:1-5; Col. 1:16; Ezek. 28:13). He is also a spirit being. Hebrews 1:14 describes angels as spirits and demons are called unclean spirits (Matt. 8:16; 12:45; Luke 7:21; 8:2; 11:26; Acts 19:12; Rev. 16:14). Furthermore, the fact we are told that “ we do not wrestle with flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in heavenly places ” (Eph. 6:12) also suggest that Satan and his demons are spirit beings. Finally, the fact that Paul describes them as invisible also shows they are spirit beings (Col. 1:16). Satan is not omniscient, omnipotent or omnipresent like God but rather he has limitations. He simply cannot be everywhere at once. Nor, can he read your mind.

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Angels, though spirit beings and very powerful, are not omnipotent, omniscient, or omnipresent. They cannot be everywhere at once and this is true of Satan. However, as the chief of his demons forces or as the “ prince of the power of the air ” (Eph 2:2), he is chief of a vast host of demons who are so numerous as to make Satan’s power and presence seem to be practically ubiquitous or everywhere at once (cf. Mark 5:9). Therefore, because of this limitation, many references to Satan or the devil include his whole kingdom. The person of Satan does not personally tempt each of us for he simply cannot do that. He is only able to do so through his world system and demon hosts. In his appearance when the sons of God came to present themselves before the Lord (Job 1:6), in the temptation of Christ (Matt. 4:10f), and the entrance into Judas (Luke 22:3) we surely have clear references to the person of Satan himself, but in many other passages, Satan or the devil seems to stand for Satan’s kingdom (see Mark 3:23; 4:15; Luke 13:16; 1 Pet. 5:8-9; Jam. 4:7). It is also comforting to know that Satan is limited. The promise of Scripture is that “ greater is He who is in us, than he who is in the world ” (1 John 4:4). For all his power and hatred against God and man, he could do nothing against Job that God did not expressly allow. Therefore, he can be resisted and made to flee (Jam. 4:7), but only by the strength of God made available to believers in Christ (Eph. 6:10-18). Satan is a person. The Scripture state that he possesses the traits of personality. He shows intelligence (2 Cor. 11:3). He exhibits emotions (Rev. 12:17, anger; Luke 22:31, desire). He demonstrates that he has a will (Isa. 14:12-14; 2 Tim. 2:26). Satan is referred to as a person in both Old and New Testaments (Job 1; Matt. 4:1-12). Notice that the information in this latter passage (the temptation of Christ) had to come from the Lord. Thus He, by using personal pronouns, attributes personality to Satan. If Satan were merely a personification that people have devised to express their ideas of evil, then such a personification could scarcely be held morally responsible for his actions, since, in reality, there is no being who can be held accountable. But Satan is held accountable by the Lord (Matt. 25:41), and this passage reminds us that to deny the reality of Satan requires denying the veracity of Christ’s words. We must learn from the devil’s failure. If angels like Satan who were so close to God gave way to the pride of seeking to be independent of God and fell in sin, we certainly should learn from this that we might be more careful “ to take heed lest we fall ” (cf. 1 Cor. 10:12 with 1 Tim. 3:6-7). We should know full well, as with the temptation of Eve, Satan will seek to reduplicate his sin in us by seeking to get us to attempt to live life independently of God as though we were gods ourselves.

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Nun

The adverb of time nun is a commonly used word with reference to time. It is found throughout classical writers such as Homer, Sophocles, Herodotus and Euripides, as well as in inscriptions, papyri, the LXX, Philo and Josephus. In classical writings a number of nuances are expressed with the use of nun . Not only does it express time in the sense of “this present moment” but also with the sense of “the present time generally.” Additionally, nun is employed: (1) To express time in the past. (2) To indicate the immediate sequence of one thing upon another, “then, therefore, thereafter.” (3) To show the sequence of one thing from another, “then, therefore.” (4) To strengthen or precipitate a command or call. (5) To strengthen a question, “what, then?” Nun is used extensively in the Septuagint and is used to translate a number of Hebrew words which relate to time. In the Greek New Testament, a variety of nuances are present, carrying forward the Hebrew concepts of time. It appears approximately 140 times in the Greek New Testament. The majority of the instances in which the word appears are found in the writings of Luke, John and Paul. In the New Testament the word is used of the immediate present and to denote both a particular point in time as well as the extent of time. In this sense it occurs with a variety of verb tenses in order to give the constructions different nuances of meaning. In this way the writer could express himself according to his desire, e.g., using nun with aorist tense to make a contrast with the past, denoting the action or condition as beginning in the present. Nun is also used in conjunction with other particles such as: (1) de , “but now” (2) alla , “but now” (3) gar , “for now” (4) oude eti , “not even now” (5) kai , “even now.” There are other conjunctions as well that the word is employed with. In addition to the emphasis being placed upon the immediate present, nun is used to direct attention to the situation at a given time. Lastly, when nun is found with the article it functions as an adjective or a substantive. In 1 Timothy 6:17, the adverb of time nun functions as an attributive adjective modifying the noun aion , “ age .” The word denotes “the present” period of human history where Satan is the god of this earth in contrast to when Christ will rule the earth during His millennial reign. This age is characterized by suffering for the Christian in contrast to the millennial age in which he will be free from suffering. The definite article preceding the adverb of time nun functions as a substantiver meaning that it converts the adverb into an adjective. Also, it functions as a demonstrative pronoun. It also emphasizes that this present period of human

2011 William E. Wenstrom, Jr. Bible Ministries 24 history where the devil temporarily rules planet earth is “well-known” to Paul’s Christian readers. Therefore, we will translate τῷ νῦν, “ this present .”

En

The noun aion , “ age ” is the object of the preposition en , which functions as a marker of a period of time in which the rich in the Christian community in Ephesus live. We will translate it “ during .”

Hupselophroneo

This verb means “to possess an arrogant attitude” and its meaning is negated by the negative particle me , “not.” Together they deny any idea of the rich Christians in Ephesus possessing an arrogant attitude of superiority. Jeremiah 9:23-24 Thus says the Lord, “Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; 24 but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,” declares the Lord. (NASB95) Paul does not want the rich in the Ephesian Christian community to become arrogant because their wealth is in reality a gift from God. Deuteronomy 8:18 “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day.” (NASB95) Ecclesiastes 5:19 Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. (NASB95) Knight writes, “The rich are tempted to think that their greater monetary value indicates that they themselves are of greater worth or value.” (Knight, George W. III, The Pastoral Epistles: A Commentary on the Greek Text; page 272; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press; Bletchley) Those who are wealthy are often deceived into thinking that they are more important than others. This is sin because their wealth is a gift from God and both the rich and the poor leave this earth with nothing. The Lord Jesus Christ taught His disciples of the futility of storing up treasures for themselves on earth and not being rich toward God. Luke 12:16 And He told them a parable, saying, “The land of a rich man was very productive. 17 And he began reasoning to himself, saying, ‘What

2011 William E. Wenstrom, Jr. Bible Ministries 25 shall I do, since I have no place to store my crops?’ 18 Then he said, ‘This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19 ‘And I will say to my soul, “Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry.”’ 20 But God said to him, ‘You fool! This very night your soul is required of you; and now who will own what you have prepared?’ 21 So is the man who stores up treasure for himself, and is not rich toward God.” (NASB95) In 1 Timothy 6:17, the present tense of the verb hupselophroneo is a customary or stative present signaling an ongoing state indicating a wealthy Christian who “exists in the state of being” arrogant because of their wealth. The active voice of the verb is stative meaning that the subject exists in the state indicated by the verb which denotes wealthy Christians “existing in the state of being” arrogant. The infinitive form of the verb is a complementary infinitive meaning that it is completing the thought of the verb parangello . We will translate the expression µὴ ὑψηλοφρονεῖν, “ not be arrogant .”

Rich Are Not To Place Their Confidence On The Uncertainty of Riches

1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. (NASB95) “Or to fix their hope on the uncertainty of riches ” is composed of the negative disjunctive particle mede (µηδέ ) (me-theh), “ or ” and this is followed by the present active infinitive form of the verb elpizo (ἐλπίζω ) (el-pee-zoe), “ fixed their hope ” and the preposition epi (ἐπί ) (eh-pee), “ on ” and its object is the genitive masculine singular form of the noun ploutos (πλοῦτος ) (plootoce), “ of riches ” and it is modified by the dative feminine singular form of the noun adelotes (ἀδηλότης ) (ahtee-loe-teece), “ the uncertainty .’

Mede

The negative disjunctive particle mede is a compound of the negative particle me , “not” and the conjunction de , “but.” It is used as both a conjunction and as an adverb. Mede used as a conjunction means, “and not, but not,” or “nor” and is used to connect independent clauses. There are various combinations of mede with other negative particles when clauses are coupled in different ways. It is repeated meaning, “but not…nor.” Mete may be followed by mede , “neither…nor.” Mede never occurs antecedent to mete when used with it. Me may be followed by mede , “not…nor.” In consecutive clauses, oude may be followed by mede , “and

2011 William E. Wenstrom, Jr. Bible Ministries 26 not…nor.” When used as an adverb mede may be joined with a single word or phrase meaning “not even” or “not either.” Here in 1 Timothy 6:17, mede is used to extend and continue the preceding prohibition and to negate the meaning of the verb elpizo . It is not only connecting the previous negated infinitive phrase µὴ ὑψηλοφρονεῖν, “ not be arrogant ” and the infinitive phrase to follow, ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι , “ to fix their hope on the uncertainty of riches ” but also it is used to negate the meaning of the latter. It is thus connecting the idea of rich Christians in Ephesus being arrogant because of their wealth with the idea of their placing their confidence upon their wealth. We will translate mede , “ Nor .”

Elpizo

The verb elpizo means, “to have a confident expectation” of something or “to confidently expect” something to take place. Both the noun elpis and the verb elpizo are used to translate Hebrew words in the Old Testament, which denoted confidence and trust. The God of the Bible was faithful in fulfilling His promises, therefore, when the words elpis and elpizo are used in the Septuagint and the Greek New Testament they were used to denote absolute confidence and trust in the Lord. The Greeks had no one that they could absolutely trust with certainty in fulfilling a promise. Both elpizo and elpis most often function as equivalents for terms, which denote faith and trust. Elpizo is used to translate the following Hebrew words in the LXX: (1) Batach , “to trust” (2 Kings 18:5; Ps. 4:5; Mic. 7:5). (2) Galal , “to trust” (Ps. 22:8). (3) Chasah , “to trust” (Ps. 16:1 [15:1], 31:1 [30:1], 91:4 [90:4]). (4) Chashaq , “to hide, to take refuge, to love” (Ps. 91:4 [90:14]). (5) Yachal , Piel: “to wait, hope” (Ps. 31:24 [30:24], Hiphil: “to wait, hope” (Ps. 38:15 [37:15]). (6) Qawah , “to wait”; Piel: “to long for, desire” (Jer. 44:14 [51:14]). (7) Rechats , Hithpael: “to trust in” (Dan. 3:28-Aramaic). When elpizo is associated with the Hebrew words for confidence and trust, the Greek term acquires content, which is distinctly different from the original sense of the Greek understanding. This background made the verb elpizo and the noun elpis suitable for the writers of the New Testament as an expression for the Christian’s confidence and trust in the Lord. The noun elpis and the verb elpizo are principally terms, which were employed by Paul. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the verb elpizo : (1) to look forward to something with the implication of confidence about something,

2011 William E. Wenstrom, Jr. Bible Ministries 27 coming to pass, hope, hope for (2) to look forward to something in view of the measures one takes to ensure fulfillment, expect (Page 319). Louw and Nida lists the following: (1) to look forward with confidence to that which is good and beneficial—‘to hope, to hope for, hope’ (25.59) (2) to expect, with the implication of some benefit—‘to expect, to hope’ (30.54) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Analytical Lexicon of the Greek New Testament: (1) in the sense of counting on something expect, await, hope for (2) as relying on a basis of confidence hope in, trust in, confide in (Page 145). In 1 Timothy 6:17, the verb elpizo means “to place one’s confidence” upon something. It is used with the rich Christians in Ephesus as its subject and temporal wealth as its object. The word’s meaning is negated by the negative disjunctive particle mede , “nor” and together, these two words indicate that Paul wants Timothy to command the wealthy Christians in Ephesus to “not place their confidence” upon temporal or material wealth or riches. The idea with these two words is that Paul does not want the rich Christians in Ephesus to find their security in their material wealth but rather they must find their security in God the Father. The perfect tense of elpizo is an intensive perfect used to emphasize the results or present state produced by a past action. Here, the present state is confidence upon material wealth. The past action is the decision to place one’s confidence in material wealth. The active voice of the verb is stative meaning that the subject exists in the state indicated by the verb which denotes wealthy Christians “existing in the state of” placing their confidence upon the uncertainty of riches. The infinitive form of the verb is a complementary infinitive meaning that it is completing the thought of the verb parangello . We will translate the verb elpizo , “place their confidence .”

Classical Usage of Ploutos

The word group associated with ploutos is related to polus , “much,” and means initially “abundance of earthly possessions of every kind.” Later it meaning divided into two directions. In one sense it meant riches in a technical and material sense. In the other it was more general, and occurs with a qualifying word, generally in the genitive such as “riches of wisdom, honor,” and “mercy.” All the words in this group can bear this double meaning: (1) plouteo , “be or become rich.” (2) ploutizo , “make rich.” (3) ploutos , “possession of many goods, super-abundance of something, riches.” (4) plousios , “wealthy, rich.” (as a noun- “richman”)

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All the words go back to a common root meaning “to fill, to be filled.” In the ploutos word group the content of the root narrows down to the basic sense of “fullness of goods.” Ploutos expresses and denotes the benefit of a happy life which is lived within the given order and which thus stands under the blessing of the gods. From the time of the pre-Socratics there is a characteristic shift of meaning on both economic and religious grounds. Ploutos means on the one side material wealth (especially of money) irrespective of person or status while on the other, usually with a genitive, and often in polemic against material riches, it is used for true and genuine wealth as the basis of real security. Hence, it is materially a mistake to regard combinations like “wealth of wisdom” or “wealth of grace” as transferred usage. It is better to distinguish between the specific use for material riches and a general use. The gain or loss of wealth, and hence of nobility, is in the hands of the gods (Iliad, 24, 525-533), for the misfortune and guilt can no more be separated than fortune and virtue. Since wealth can here consist of happy circumstances, it does not have to be financial wealth. Originally rich possession of herds, in Homer’s day it is made up of extensive landed property together with the products, i.e. crops, cattle, oil and wine, also precious stones, artistic and other furnishings, and slaves (Iliad, 23, 549f.). For the wealthy of Homer, ploutos signifies a state of life in which no work is required. The riches of a man can be either good or bad according to the individual’s attitude and use of those riches. The Greek of the classical period for whom the polis was at the center of thought and action, judges riches from the standpoint of social rather than individual ethics, i.e. with reference to its consequences for the polis and the position of man in society. Plato and Aristotle regard wealth as a means whose value is judged by its significance for virtue. Since trade and commerce can lead to riches, it follows that the political significance of wealth can be only indirect. Not wealth, but the attitude towards it, must decide concerning membership of the polis . Wealth should be a way to culture, since it liberates from the necessity of manual labor. As hereditary wealth and nobility it should promote the purity of individual striving after justice, since it makes possible a dedication to virtue rather than to gain. Moderate wealthy is considered to be better and easier to handle and thus allows time for virtue and culture, which qualify for a proper life in the polis . The Cynics and Stoics reject riches because the pursuit thereof makes man dependent on things and relations, so that he does not rest on the only sure support, namely, himself.

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Liddell and Scott: (1) wealth, riches (2) metaphorically, of the whole earth (3) god of riches, Plutus (Greek-English Lexicon, New Edition, page 1423). The ploutos word group appears approximately 180 times in the Septuagint. Ploutos replaces 9 different Hebrew words in the Septuagint. In most instances a form of ‘ osher is behind it. During the times of the Patriarchs, wealth was measured largely in livestock- sheep, goats, cattle, donkeys, and camels. This was true of Abraham (Gen 13:2), Isaac (Gen 26:12-14), and Jacob (Gen 30:43; 32:5). People of the ancient world also measured wealth in terms of land, houses, servants, slaves, and precious metals. The prime example is King Solomon, whose great wealth is described in 1 Kings 10:14-29. Riches and honor originate with the Lord (1 C. 29:12). Yet, the Old Testament Scriptures warn of the folly in trusting in riches (Ps. 49; Ecc. 5:9-11). True wealth resides in the believer possessing wisdom from the Word of God (24:4). The rich man is warned by the Lord not to boast of his riches (Jer. 9:23). The prophet Amos rebuked the rich and the prosperous inhabitants of Israel, who sold “the righteous for silver, and the poor for a pair of sandals” (Amos 2:6). Their wealth was corrupt and under a curse because it was founded on exploitation of the poor.

New Testament Usage of Ploutos

The noun ploutos appears 22 times in the Greek New Testament. The Analytical Greek Lexicon Revised: (1) riches, wealth, opulence (2) those rich benefits, those abundant blessings which flow from God or Christ (3) metonymically, richness, abundance, copiousness (4) metonymically, a spiritual enriching (page 330). The New Thayer’s Greek-English Lexicon: (1) riches, wealth (2) abundance of external possessions (3) fullness, abundance, plenitude (4) a good; that with which one is enriched (page 519). Louw and Nida list the following meanings: (1) an abundance of possessions exceeding the norm of a particular society and often with a negative connotation – ‘wealth, riches, abundance’” (57.30). (2) a high point on any scale and having the implication of value as well as abundance – ‘great, abundant, abundantly, greatly, extremely’” (78.15). Vine’s Expository Dictionary of Biblical Words, “ Ploutos is used in the singular (I) of material ‘riches,’ used evilly, Matt 13:22; Mark 4:19; Luke 8:14; 1 Tim 6:17; James 5:2; Rev 18:17; (II) of spiritual and moral ‘riches,’ (a) possessed by God and exercised towards men, Rom 2:4, ‘of His goodness and forbearance and longsuffering’; 9:23 and Eph 3:16, ‘of His glory’ (i. e., of its manifestation in grace towards believers); Rom 11:33, of His wisdom and knowledge; Eph 1:7 and

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2:7, ‘of His grace’; 1:18, ‘of the glory of His inheritance in the saints’; 3:8, ‘of Christ’; Phil 4:19, ‘in glory in Christ Jesus,’ RV; Col 1:27, ‘of the glory of this mystery... Christ in you, the hope of glory’; (b) to be ascribed to Christ, Rev 5:12; (c) of the effects of the gospel upon the Gentiles, Rom 11:12 (twice); (d) of the full assurance of understanding in regard to the mystery of God, even Christ, Col 2:2, RV; (e) of the liberality of the churches of Macedonia, 2 Cor 8:2 (where ‘the riches’ stands for the spiritual and moral value of their liberality); (f) of ‘the reproach of Christ’ in contrast to this world’s treasures, Heb 11:26.” A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) abundance of many earthly goods, wealth (2) plentiful supply of something, a wealth, abundance. (Page 832) The ploutos word group does not appear in John, Acts, 1 and 2 Thessalonians, Titus, Philemon, 1-3 John and Jude. The noun ploutos is found only in Matthew 13:22, Mark 4:19 and Luke 8:14 where it refers to material wealth. Ploutos is employed in both a literal and figurative sense as well as in a positive and negative sense. The word ploutos used often in the Greek New Testament of God’s limitless wealth both spiritual and material: (1) “Riches of His goodness ” (Rm. 2:4). (2) “Riches of His glory ” (Rm. 9:23; Eph. 3:16). (3) “The depth of the riches both of the wisdom and knowledge of God ” (Rom 11:33). (4) “Riches of His grace ” (Eph. 1:7; 2:7). (5) “The riches of the glory of His inheritance in the saints ” (Eph 1:18). (6) “ The unsearchable riches of Christ ” (Eph. 3:8). (7) “The riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory ” (Col 1:27). (8) “His riches in the glory in Christ Jesus ” (Phlp. 4:19). Paul uses it in 2 Corinthians 8:2 to praise the Macedonians (i.e. the Philippians) regarding their wealth of liberality towards the churches even though they were poor themselves. The noun ploutos is used in Ephesians 1:7 for God the Father’s “infinite” grace, which is directed to the church age believer through faith in Jesus Christ. The word appears in Ephesians 1:18 where it appears for “infinite wealth” of God that is inherent in His character and nature. The noun ploutos is used again in Ephesians 2:7 for God the Father’s “infinite” grace, which is directed to the church age believer through faith in Jesus Christ. In Ephesians 3:8 the noun ploutos is used “infinite” qualities and characteristics of Christ. In Ephesians 3:16, the word is used of God the Father’s “infinite” spiritual unmerited blessings and benefits that are inherent in the character and nature of God and that are directed towards the believer through their union and identification with Christ.

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Paul employs ploutos in Philippians 4:19 where he informs the Philippians that God the Father will fully and completely provide for their every need just as He fully and completely provided for him according to the Father’s “infinite wealth.” In Colossians 1:27, ploutos is used of God the Father’s “infinite” spiritual unmerited blessings and benefits that are inherent in the character and nature of God and that are directed towards the believer through their union and identification with Christ. In Colossians 2:2 the apostle Paul employs ploutos where he prays that the believers in Colosse will have a full assurance from an intimate, personal experiential knowledge of Christ, which is “spiritual wealth” and is the mark of a believer who is rich toward God. The word is used in Revelation 5:12 where the victorious, resurrected humanity of Christ in hypostatic union receives praise from both angels and regenerate men that He is worthy to receive power and riches and wisdom and might and honor and glory and blessing as result of His defeat of Satan on the Cross. It is used in Hebrews 11:26 of Moses who considered suffering for the cause of Christ greater riches than the treasures of Egypt which he could have had if he remained in Egypt to become Pharaoh. Those who possess great wealth are warned to avoid allowing it to take them away from their relationship with the Lord (Matt. 13:22; Mk. 4:19; Lk. 8:14; 1 Tim. 6:17; James 5:2). John uses ploutos in Revelation 18:17 where he uses it to describe the wealth of Babylon which will be destroyed during the Tribulation period. In Romans 2:4, the noun ploutos presents an image of material wealth, which captures the infinite kindness, tolerance and patience of God. In Romans 9:23, the noun ploutos presents an image of material wealth, which captures the infinite glory of God. In Romans 11:12, the word is used in relation to the salvation experienced by the Gentiles through faith alone in Christ alone as a result of Israel’s rejection of Christ. In this passage, ploutos means “infinite wealth” referring to the infinite unmerited spiritual benefits that were received by the Gentiles through faith alone in Christ alone.

Ploutos in 1 Timothy 6:17

In 1 Timothy 6:17, the noun ploutos is used in a literal sense and means “wealth” referring to an abundance of possessions and money that exceeds the norm of a particular society. Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as they are properly or improperly used. They are transitory (Proverbs 27:24); they are not to be trusted in (Mark 10:23; Luke 18:24;

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1 Tim 6:17); they are not to be gloried in (Jer 9:23); the heart is not to be set on them (Psalm 62:10); but they are made by God (Ps 104:24), and come from God (1 Chronicles 29:12); and they are the crown of the wise (Proverbs 14:24). Believers are to be good stewards with their money and talents that they have received from God (Luke 16). In the New Testament, many warnings are given of the dangers of letting money and things possess a person's heart. In the Sermon on the Mount, Jesus spoke of “treasures on earth ” and “treasures in heaven ” and called upon His followers to be careful of which treasure they chose (Matthew 6:19-21,24). Many of Jesus’ parables, such as the rich fool (Luke 12:13-21) and the rich man and Lazarus (Luke 16:19-31), deal with people who made the wrong choice, choosing earthly wealth over heavenly wealth. But the only true and lasting wealth is the spiritual riches of God's grace (Matthew 13:44-46). The kingdom of heaven cannot be separated from the King Himself. It is described as a treasure by the Lord in Matthew 13:44, therefore, the Lord Jesus Christ, the King of kings and Lord of lords is the treasure. Those who are obedient to the King will possess and rule with Him during the Millennium. Church Age believers are spiritually wealthy because they are in union with Christ who rules history as victor in the angelic conflict. All Church Age believers have been given an eternal inheritance on top of their salvation (Eph. 1:11, 14). Every Church Age believer has eternal life, is in union with Christ, a son of God and will receive a resurrection body at the resurrection or rapture of the Church, but God the Father has put on deposit in the Person of Christ, an inheritance which can be described as escrow blessings. Just as in the natural realm conditions must be met before an escrow account can be released to the grantee so the Church Age believer must fulfill the condition of executing the Father’s will for their life in order to receive their escrow blessings, i.e. eternal inheritance. Failure to fulfill the condition of executing the Father’s will does not result in loss of salvation but simply the loss of the inheritance. Those who pick up their cross and follow after Christ will receive this inheritance and reign with Christ over the cosmos just as the impeccable humanity of Christ in hypostatic union was promoted as ruler of the cosmos and receive all its wealth as a result of it. Unlike salvation, which is non-meritorious, receiving that inheritance is conditioned upon obedience to the will of God as it is revealed by the Holy Spirit in the Word of God. The inheritance involves ruling with Christ during the millennium and throughout eternity.

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There are many passages which warn against losing the inheritance through disobedience (1 Co. 6:9-10; Gal. 5:21). They are exhorted to be obedient in order receive this eternal inheritance (Col. 3:23-24).

Adelotes

The noun ploutos is modified by the noun adelotes , which means “uncertainty, undependable.” There is an uncertainty with regards to wealth because it is transitory meaning it is temporary or unpredictable or undependable since it can be lost through misfortune and will be permanently lost at physical death (cf. Luke 12;13-31; James 1:9-12; 4:13-17; 5:1-6). Material wealth is uncertain because it belongs to this period of human history when Satan is the god of this world and does not belong to millennial age or eternity future. The noun adelotes is an attributive genitive meaning that it specifies an attribute or innate quality of the head noun ploutos . It is similar to an adjective in its semantic force but more emphatic. Therefore, we will translate the word “undependable .”

Epi

The noun ploutos is the object of the preposition epi , which marks the uncertainty of material wealth as the object of the wealthy Christian’s confidence in life. The word indicates that Paul wants Timothy to command the wealthy Christians in Ephesus to not place their confidence “upon” or have it “rest upon” material wealth, which is uncertain. We will translate this prepositional phrase, “upon .”

Rich are to Place Their Confidence Upon God

1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. (NASB95) “But on God, who richly supplies us with all things to enjoy ” is composed of the conjunction alla (ἀλλά ) (ah-lah), “ but ” which is followed by the preposition epi (ἐπί ) (eh-pee), “ on ” and its object is the dative masculine singular form of the noun theos (θεός ) (thay-oce), “ God ” and then we have the articular dative masculine singular present active participle form of the verb parecho (παρέχω ) (pah-reh-owe), “ who supplies with ” and this is followed by the dative first person plural form of the personal pronoun ego (ἐγώ ) (eh-go), “ us ” and then we have the accusative neuter plural form of the adjective pas (πᾶς), “ all things ” and this is

2011 William E. Wenstrom, Jr. Bible Ministries 34 followed by the adverb plousios (πλουσίως ) (ploo-see-oce), “ richly ” and then we have the preposition eis (εἰς) (eece), “ to ” and its object is the accusative feminine singular form of the noun apolausis (ἀπόλαυσις ) (ahpoe-lahseece), “ enjoy .”

Alla

This strong adversative conjunction alla is introducing a statement that stands in direct contrast with the idea of the wealthy Christians in Ephesus placing their confidence upon undependable wealth. Therefore, alla is marking an emphatic contrast between these wealthy Christians trusting in material wealth as their security in life with that of their placing their confidence upon the Father. Thus, we will translate the conjunction alla , “ but rather .”

Theos

The noun theos means “God” and refers to the Father since James 1:17 teaches that every good thing given and every perfect gift from above comes down from the Father and Ecclesiastes 5:19 teaches that wealth is a gift from God. Furthermore Matthew 6:25-34 and Philippians 4:19 teach that the Father provides for the Christians with all things to enjoy including temporal needs (James 1:17; Matthew 6:25-34; Philippians 4:19). We will translate theos , “ God the Father .”

Epi

The noun theos is the object of the preposition epi , which marks God the Father as the object of the wealthy Christian’s confidence in life. The word indicates that Paul wants Timothy to command the wealthy Christians in Ephesus to place their confidence “upon” or have it “rest upon” God the Father. We will translate this prepositional phrase, “ upon .”

Parecho

The verb parecho is a compound word as well composed of the preposition para , “beside” and the verb echo , “to have.” In classical Greek, the word in the active sense means “to hand over” or “deliver” something to someone. Reflexively, the idea of submission or giving oneself up for or to something or someone occurs. It also could mean “bring forth” a witness while math it denotes the sum total. The Septuagint uses the word only 15 times where it used to translate the hiphil form of several Hebrew verbs for causing trouble (Job 34:29), and causing exhaustion (Isaiah 7:13). It also denotes the divine causation of God in nature

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(Psalm 30:7 [LXX 29:7]). Parecho occurs only 16 times in the Greek New Testament. All three concepts found in the Septuagint occur in the New Testament. Analytical Lexicon of the Greek New Testament: (1) active; (a) hold out to, offer, present (LU 6.29); (b) supply, grant, show something to someone (AC 28.2); (c) cause, occasion, bring about something for someone (MT 26.10); (d) continue to be, keep on being; (2) middle; (a) show oneself to be something (TI 2.7); (b) grant from one’s own resources or power, provide for (LU 7.4; AC 19.24)1 Louw and Nida list the following meanings for the word: (1) to maintain a state or condition-‘to continue to be, to keep on being’ (13.26) (2) to cause something to happen to someone-‘to cause to happen’ (13.127) (3) to cause someone to experience something with the possible implication of a duration-‘to cause to, to cause to experience’ (90.91). BDAG: (1) to make available, give up, offer, present (schol. on Nicander, Alexiph. 204 παρέχειν πίνειν =offer to drink) τί τινι someth. to someone τὴν σιαγόνα Lk 6:29. τὸ πλοῦτος Hs 2:7. (2) to cause to experience someth., grant, show (a) act. grant, show τινί τι someth. to someone (Vi. Aesopi G 124 P. οὐδὲν αὐτῷ παρεῖχον ; Aesop, Fab. 396 P.=170 H.; Jos., Ant. 2, 329; 11, 2) Dg 12:1. ἀγάπην 1 Cl 21:7. φιλανθρωπίαν Ac 28:2. Of God (Appian, Bell. Civ. 3, 65 §265 ἢν οἱ θεοὶ παρέχωσιν εὐπραγεῖν; Alex. Aphr., Quaest. 1, 14 Bruns) ἡµῖν πάντα 1 Ti 6:17; cp. Dg 8:11. ὅσα … αὐτοῖς παρέσχεν AcPl Ha 8, 16//Ox 1602, 18//BMM recto 20 (cp. Just., A I, 10, 1 θεὸν … παρέχοντα πάντα ) ὧν (attraction of the rel. fr. ἅ) τοῖς οἰοµένοις διδόναι παρέχει αὐτός which he himself supplies to those who think they are giving Dg 3:4. πίστιν παρασχὼν πᾶσιν Ac 17:31 (s. πίστις 1c).— Without a dat. (Pind., Paeanes 4, 24 Sch.=OxfT 4, 21 µοῖσαν ; Just., D. 3, 6 τὴν ἐπιστήµην ) νοῦν grant understanding Dg 11:5. ἡσυχίαν Ac 22:2 (cp. Jos., Ant. 5, 235). δεῖγµά τινος Dg 3:3 (s. δεῖγµα 2 and 1).—Without the acc., which is to be supplied fr. the context Dg 3:5; ISm 11:3.—W. dat. and inf. foll. MPol 18:2. (b) mid. (B-D-F §316, 3; Rob. 810) ἑαυτόν τι show oneself to be someth. (X., Cyr. 8, 1, 39; SIG 333, 10f [306 b.c.]; 442, 8f; 620, 5f; 748, 31f; 1068, 6f; 1104, 18f; UPZ 144, 15 [164/163 b.c.]; POxy 281, 13; CPR 27, 14.—Dssm., NB 81f [BS 254]; Thieme 24; Rouffiac 52. In earlier Gk., e.g. Antiphon, Pla. et al., the act. would be used, as it is Jos., C. Ap. 2, 156) σεαυτὸν παρεχόµενος τύπον Tit 2:7. (3) to cause to happen or be brought about, cause, make happen (a) act. cause, bring about τινί τι someth. for someone (Hdt. 1, 177 πόνον ; Socrat., Ep. 14, 1 κακά ; Arrian, Anab. 2, 21, 3 φόβον ; EpArist 96 ἔκπληξιν ἡµῖν π.; Jos., Ant. 18, 175 ὄχλον [=annoyance] µοι π.; Just., A I, 4, 7 ἀφορµάς , A II, 4, 1 πράγµατα ) κόπους cause trouble (s. κόπος 1) Mt 26:10; Mk 14:6; Lk 11:7; 18:5 ( κόπον , as Sir 29:4); Gal

1 Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4 : Analytical lexicon of the Greek New Testament . Baker's Greek New Testament library (300). Grand Rapids, Mich.: Baker Books.

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6:17; AcPlCor 2:34 ( κόπους µοι µηδεὶς παρεχέτω in connection w. PGM 14b [ ἐάν µοι ὁ δεῖνα κόπους παράσχῃ] is taken as a formula of adjuration by Dssm., B 262ff [BS 352–60], LO 256 [LAE 301]); Hv 3, 3, 2 ( περί τινος about someth.). χαρὰν ἡµῖν π. give us joy 1 Cl 63:2. ἐργασίαν πολλήν bring great gain Ac 16:16 (Jos., Ant. 15, 332 πλείστην ἐργασίαν παρασχόν ).—Without the dat. (s. ref. to Hdt. above.—Sir 29:4 v.l.) Hm 11:20. ξενισµόν cause astonishment IEph 19:2. ἐκζητήσεις give rise to speculations 1 Ti 1:4. (b) mid. (B-D-F §316, 3; Rob. 810) grant τινί τι someth. to someone (Diod S 20, 62, 1 παρείχετο τοῖς ἐµπόροις τὴν ἀσφάλειαν ; Jos., Ant. 9, 255; cp. τὰ ἑαυτῶν δίκαια παρέσχοντο =they submitted their claims: letter of MAurelius p 777 ln. 33 in ZPE 8, ’71, 170f) τοῖς τεχνίταις ἐργασίαν business to the artisans Ac 19:24. τὸ δίκαιον καὶ τὴν ἰσότητα what is just and fair Col 4:1. ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο he deserves that you grant him this Lk 7:4. τὸ πλοῦτος π. τῷ πένητι Hs 2, 7. πλέον more IRo 2:2. παρέξοµαι τοῖς κλητοῖς µου καὶ ἐκλέκτοις µου ὸ̔ν ἐὰν αἰτήσωνταί µε ἐκ τῆς κολάσεως to all my called and elect ones who petition me, I will grant release of the sinner of their choice from torment ApcPt Rainer (as emended by James; cp. SibOr 2, 330–33). Offer 1 Cl 20:10.—Larfeld I 501f. M-M.2 In 1 Timothy 6:17, parecho means “to provide” from one’s own resources. Here it is used with God the Father as its subject and the Christian as its object indicating that the Father from His own infinite resources “provides for” the Christian all things abundantly to enjoy. The verb functions as a “substantive” participle as indicated by the definite article, which functions as a substantiver meaning that it converts the participle form of parecho into a substantive. Therefore, this can be reflected by translating the article with the relative pronoun, “ who .” The article refers to the Father. This substantive participle is a dative of simple apposition meaning that it stands in apposition to the dative noun theos and is simply presenting a description of the Father. The present tense of the verb is a “gnomic present,” which is used to describe something that is true “any” time and “does” take place. It is saying that God the Father “does” abundantly provide all things for the Christian. The present tense is also a “gnomic present,” which is used for a general timeless fact or spiritual axiom, or an eternal spiritual truth. This indicates that God the Father does “as an eternal spiritual truth” abundantly provide for the Christian all things in life to enjoy. The active voice indicates that God the Father, as the subject performs the action of the verb. We will translate τῷ παρέχοντι , “ who does, as an eternal spiritual truth, provide .”

2 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (776–777). Chicago: University of Chicago Press.

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Plousios

This word is an adverb that is related to the noun ploutos. It describes someone or something that could be characterized as rich, wealthy, or possessing abundant material goods. It does not appear in the Septuagint and only 4 times in the New Testament (Colossians 3:16; 1 Timothy 6:17; Titus 3:6; 2 Peter 1:11). The adverb plousios means “abundantly” since it pertains to that which exists in a large amount. It is modifying the verb parecho and is it used of what the Father provides for the Christian. It denotes that the Father “abundantly” provides all things for the Christian as well as the rest of the human race. The word refers to the “generosity” of the Father.

Ego

The personal pronoun ego refers to Paul and his fellow Christians in Ephesus. It functions as a dative of advantage indicating that the Father abundantly provides all things to enjoy “for the benefit of” all Christians. We will translate hemeis , “ for our benefit .”

Pas

The adjective pas refers to the essentials life such as food, shelter and clothing as well as material possessions and money. It not only speaks of the essentials of life but also referring to human desires. The Father abundantly supplies all of these for the Christian to enjoy. Pas is used in a distributive sense meaning “each and every thing.” The word is an accusative direct object meaning that it is receiving the action of the verb parecho .

Apolausis

The noun apolausis means “enjoyment” and refers to the enjoyment that is experienced by every Christian because of not only having their needs met abundantly by the Father but also their desires. So it speaks of the joy that the Christian experiences as a result of the Father abundantly providing them each and every thing.

Eis

The noun apolausis is the object of the preposition eis, which functions as a marker of purpose indicating that the Father abundantly provides the Christian with

2011 William E. Wenstrom, Jr. Bible Ministries 38 all things “for the purpose of” enjoyment. The purpose of God the Father providing for the Christian’s essentials and desires in life is enjoyment. We will translate the word “ for the purpose of .”

Translation of 1 Timothy 6:17

1 Timothy 6:17 Continue making it your habit of commanding those who are rich during this present age not to be arrogant nor place their confidence upon undependable wealth but rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our benefit for the purpose of enjoyment. (My translation)

Summary of 1 Timothy 6:17

In this verse, Paul is telling Timothy to continue making it his habit of commanding the rich Christians in Ephesus to not be arrogant because they are rich or place their confidence upon the uncertainty of temporal wealth but rather place their confidence upon God the Father. Paul’s statements in 1 Timothy 1:3 and 4:6 indicate that Timothy was carrying out everything he wrote in this epistle. Thus, this command here in 1 Timothy 6:17 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “During this present age ” refers to the particular period of human history in which the devil is the temporary ruler over planet earth in contrast to the age to come, i.e. the millennium, when Christ will rule planet earth (cf. Romans 12:2; 1 Corinthians 1:20; 1 John 2:17). “Not to be arrogant ” denies any idea of the rich Christians in Ephesus possessing an arrogant attitude of superiority. Paul does not want the rich in the Ephesian Christian community to become arrogant because their wealth is in reality a gift from God. Those who are wealthy are often deceived into thinking that they are more important than others. This is sin because their wealth is a gift from God and both the rich and the poor leave this earth with nothing. “Nor place their confidence upon undependable wealth” expresses the idea that Paul does not want the rich Christians in Ephesus to find their security in their material wealth but rather they must find their security in God the Father. It refers to an abundance of possessions and money that exceeds the norm of a particular society. There is an uncertainty with regards to wealth because it is transitory

2011 William E. Wenstrom, Jr. Bible Ministries 39 meaning it is temporary or unpredictable or undependable since it can be lost through misfortune and will be permanently lost at physical death (cf. Luke 12;13- 31; James 1:9-12; 4:13-17; 5:1-6). Material wealth is uncertain because it belongs to this period of human history when Satan is the god of this world and does not belong to millennial age or eternity future. Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as they are properly or improperly used. They are transitory (Proverbs 27:24); they are not to be trusted in (Mark 10:23; Luke 18:24; 1 Tim 6:17); they are not to be gloried in (Jer 9:23); the heart is not to be set on them (Psalm 62:10); but they are made by God (Ps 104:24), and come from God (1 Chronicles 29:12); and they are the crown of the wise (Proverbs 14:24). Material riches are used to body forth for us the most precious and glorious realities of the spiritual realm. Believers are to be good stewards with their money and talents that they have received from God (Luke 16). In the New Testament, many warnings are given of the dangers of letting money and things possess a person's heart. In the Sermon on the Mount, Jesus spoke of “treasures on earth ” and “treasures in heaven” and called upon His followers to be careful of which treasure they chose (Matthew 6:19-21,24). Many of Jesus’ parables, such as the rich fool (Luke 12:13-21) and the rich man and Lazarus (Luke 16:19-31), deal with people who made the wrong choice, choosing earthly wealth over heavenly wealth. But the only true and lasting wealth is the spiritual riches of God's grace (Matthew 13:44-46). The kingdom of heaven cannot be separated from the King Himself. It is described as a treasure by the Lord in Matthew 13:44, therefore, the Lord Jesus Christ, the King of kings and Lord of lords is the treasure. Those who are obedient to the King will possess and rule with Him during the Millennium. Church Age believers are spiritually wealthy because they are in union with Christ who rules history as victor in the angelic conflict. All Church Age believers have been given an eternal inheritance on top of their salvation (Eph. 1:11, 14). “But rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our benefit for the purpose of enjoyment ” is a strong adversative clause which is marking an emphatic contrast between these wealthy Christians trusting in material wealth as their security in life with that of their placing their confidence upon the Father. It teaches from the Father from His own infinite resources provides for the Christian all things abundantly to enjoy. It speaks of the generosity of the Father. “Each and every thing ” refers to the essentials life such as food, shelter and clothing as well as material possessions and money. It not only speaks of the essentials of life but also referring to human desires. The Father abundantly supplies all of these for the Christian to enjoy.

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“For the purpose of enjoyment ” indicates that the purpose of God the Father abundantly providing for the Christian’s essentials and desires in life is enjoyment. It denotes that God the Father desires that His children are happy.

Spiritual Prosperity

In our day and age, the god of materialism rules, especially in America. In fact, for many the American Dream is simply acquiring as many possessions as possible and accumulating as much wealth as possible. For many security and self-esteem is based upon possessions and how much money one has in their bank account. Unfortunately, this attitude, which is promoted by Satan’s cosmic system, has infected the church. Today, in churches across America, we don’t hear enough about the building of Christ-like character but rather the “prosperity Gospel.” Churches will be filled if you teach on how to acquire wealth in the “Biblical” way but if you teach what the Bible says about growing in the grace and knowledge of the Lord Jesus Christ and becoming like Him, having the Holy Spirit develop the Lord’s character in you, most churches will be virtually empty in comparison to these other churches that teach the “prosperity Gospel.” Money in and of itself is not evil but the Bible does say that the “love” of money is what is evil. The Lord did say that you can’t serve both God and money. Matthew 6:24 “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.” (NASB95) The attainment of the wisdom of the Lord is superior to the acquiring of temporal wealth (Proverbs 3:13-18; 8:18; 22:4; Psalm 25:12-13; 68:6; 106:4-5; 112:1-3; Romans 10:12; 11:33; Revelation 5:11-12). God is most concerned with our “spiritual” prosperity rather than our “temporal” prosperity since our spiritual growth into greater Christ-likeness is His objective for our lives from eternity past according to :29. This “spiritual” prosperity is experienced through fellowship with God. Paul’s undeserved suffering would result in a more intimate fellowship with the Lord Jesus Christ and form more of the character of Christ in him, which would result in rewards for him at the Bema Seat Evaluation of the church. Therefore, spiritual prosperity involves a more intimate fellowship with the Lord Jesus Christ, and greater Christ-likeness and rewards (2 Corinthians 4:5-18). The church age believer’s spiritual wealth and prosperity resides in His union and identification with Christ in His death, burial, resurrection and session (Ephesians 3:8). Infinite spiritual wealth resides in the believer’s union and identification with Christ (Ephesians 1:3-14).

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Paul prayed that the Ephesian believers would receive enlightenment and insight into the riches of the glory of God’s inheritance in the saints, which is the result of their union and identification with Christ in His death, resurrection and session. Paul prayed that the Ephesian believers would be enlightened as to the power that has been made available to all of them because of their union with Christ. In Ephesians 1:19, Paul prayed that the Holy Spirit would enlighten the Ephesian believers regarding the exercise of the omnipotence through the resurrection, ascension and session of Christ that has been made available to them through their union with Christ. This would give them the capacity to overcome the devil, his cosmic system and the sin nature. Ephesians 1:18 I make it a habit to pray that the eyes of our heart would receive enlightenment for the purpose of knowing for certain what is the confidence of His calling and what are the glorious riches, which is His inheritance distributed among the saints. (My translation) In Ephesians 1:18, Paul is praying that the Holy Spirit would enlighten the Ephesian believers so that they will know without a doubt what is the confident assurance of their election to privilege and their eternal inheritance that they possess because of their eternal union with Christ. Every church age believer has the opportunity to receive his eternal inheritance if he fulfills the condition of being faithful in executing the Father’s will for his life and which can be forfeited due to unfaithfulness. Although the believer’s salvation cannot be merited but is received when a person expresses faith alone in Christ alone, the believer’s inheritance on the other hand is meritorious meaning he has to fulfill the condition of being faithfully obedient to the will of God till physical death or the rapture (i.e. resurrection of the Church). Ephesians 1:19 And what is the surpassing greatness of His divine omnipotence directed towards all of us who are believers. This is in accordance with the operative power, namely, the possession of power to overcome (the sin nature, the devil and his cosmic system) originating from His manifested power (through the resurrection and session of Christ). (My translation) “Power” is the noun dunamis , which refers the inherent power of God and thus it refers to God’s attribute called omnipotence. “Working” is the noun energeia , which means, “operative power” and is a reference to the exercise of God’s omnipotence through the resurrection, ascension and session of Christ. “Strength ” is the noun ischus , which means, “possession of power to overcome” and refers to the one hundred percent availability of divine omnipotence that has been made available to every church age believer because of

2011 William E. Wenstrom, Jr. Bible Ministries 42 their union with the Christ that provides them “the power to overcome” Satan and the kingdom of darkness and the old Adamic sin nature. “Might ” is the noun kratos , which means, “manifested power” and refers to the omnipotence of God that has been “manifested” in history through the resurrection, ascension and session of the Lord Jesus Christ. Ephesians 1:20 Which He (the Father) exercised through the Person of Christ by raising Him (Christ) out from among the dead and by seating Him (Christ) at His right hand in the heavenlies. (My translation) “In Christ” indicates that the Ephesian believer’s confidence, election, eternal inheritance and power to experience victory over the devil and the flesh are all found in their eternal union and fellowship with the Lord Jesus Christ. Ephesians 1:21 Far above each and every ruler and authority and command and dominion and each and every rank that has been bestowed, not only during this period of history, absolutely not, but also during the coming one. 22 Furthermore, He (the Father) subjected each and every thing under His (Christ’s) feet and appointed Him as head over each and every thing for the benefit of the church, 23 which (church) by its very character and nature is His body, the perfect complement and complete expression (of Christ) who (Christ) at the present time is fulfilling everything for Himself in every respect. (My translation) Ephesians 1:20-22 teaches that the Father has demonstrated His omnipotence in history by promoting the perfect human nature of Christ in hypostatic union to the highest ranking position in the church and His kingdom as a result of His obedience to His will in going to the Cross to die for the sins of the entire world. Paul taught the Ephesian believers that the surpassing riches of God’s grace are manifested to the believer through his union and identification with Christ in His death, resurrection and session (Ephesians 2:1-10). Paul taught the Colossian believers that the indwelling Christ is a mystery doctrine for the church age and is the riches of God’s glory (Colossians 1:24-29). John wrote to Gaius who was experiencing this soul prosperity. 3 John 1 “he elder to the beloved Gaius, whom I love in truth. 2 Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. (NASB95) In Philippians 1:19, the noun soteria is used to denote Paul’s spiritual prosperity, which is achieved through suffering for blessing (James 1:12). The believer who perseveres while under trial will be prospered with the “crown of life” at the Bema Seat. In 2 Corinthians 1:6, Paul states his experiences in adversity would give him the capacity to comfort the Corinthians in their adversities and would “prosper” them “spiritually” as well.

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In 1 Peter 1:3-9, Peter taught his readers that the outcome or the result of trusting in the Lord in adversity would be the prosperity of their souls. Notice that in 1 Peter 1:7, the reader’s faith in the Lord through adversity will result in the Lord praising, glorifying and honoring the believer at the Bema Seat. Peter states in 1 Peter 1:8 that his readers greatly rejoice with joy inexpressible and full of glory because of this fact that they will receive praise, glory and honor from the Lord for their faith in Him in adversity. Then, in 1 Peter 1:9, we see that they obtained as the outcome of their faith, the soteria of their souls, i.e., the prosperity of their souls. So we also see that spiritual prosperity involves receiving praise, glory and honor from the Lord Jesus Christ at the Bema Seat. The Lord will prosper them if they trust Him in adversity. Proverbs 28:25 An arrogant man stirs up strife, but he who trusts in the LORD will prosper. (NASB95) The church age believer prospers spiritually by having more of the character of Christ formed in him by the Holy Spirit. Christ-like character is described in Scripture as the “fruit of the Spirit, the fruit of the Light, the fruit of righteousness.” (Galatians 5:22-23; Ephesians 5:9; Colossians 1:10; Hebrews 12:11). The believer will prosper in the form of receiving rewards for faithfulness (1 Corinthians 9:24-25; Colossians 3:23-24; :12-13; 4:7-8; Revelation 2:17, 26; 3:5, 12, 21). Advancement, promotion, spiritual growth and prosperity in the spiritual life can only be achieved through undeserved suffering, which is experiencing identification with Christ in His death (1 Pet. 4:12-13). The fact that the believer would be prospered spiritually in the sense of experiencing a more intimate fellowship with the Lord and greater Christ-like character as well as rewards was the reason why the apostles encouraged and commanded their readers to rejoice in the midst of adversity since it would result in spiritual prosperity. Joy also is a part of the believer’s spiritual prosperity. Spiritual prosperity is the result of experiencing sanctification. The believer appropriates by faith his union and identification with Christ by obeying the teaching of the Word of God and in particular the mystery doctrine for the church age, which states that the believer is identified with Christ in His death, burial, resurrection and session. Appropriating by faith one’s union and identification with Christ in His death, resurrection and session will result in experiencing spiritual prosperity, joy, blessing and the power of God since Paul teaches in Ephesians 1:3 that the believer has been blessed with every spiritual blessing in the heavenlies in the Person of Christ. The believer who appropriates by faith his union and identification with Christ in His death, burial, resurrection and session will experience fellowship with the

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Lord Jesus Christ and will prosper spiritually since all the believer’s spiritual blessings and eternal inheritance reside in his union and identification with Christ. Paul prayed that the Colossian believers would attain to all the wealth that comes from the full assurance of understanding, resulting in an experiential knowledge of God’s mystery, which is the Lord Jesus Christ Himself. An “experiential knowledge” of the Lord Jesus Christ means personally encountering Him through the process of experiential sanctification as He is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the Lord resulting in the gaining of practical spiritual wisdom and more of the character of Christ (Colossians 2:1-3). Temporal wealth can be lost and will be lost through physical death but the spiritual wealth that is the believer’s through his union and identification with Christ is eternal. Circumstances change but the believer union and identification with Christ is eternal. Therefore, the believer should pursue the wealth that is eternal rather than what is temporal. True wealth and prosperity and joy are experienced by the believer who appropriates by faith his union and identification with Christ in His death, burial, resurrection and session, which constitutes experiencing fellowship with God. True prosperity and life does not consist of possessions or money. True prosperity and life is experiencing fellowship with God, becoming like Christ, enduring underserved suffering or adversity so that Christ-like character might be developed. Most Christians do not want to pay the price to become intimate with the Lord and that price involves suffering. Paul was willing to pay the price because he lived his life in light of eternity. Remember what Paul said to the Corinthians: 2 Corinthians 4:17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (NASB95)

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1 Timothy 6:18-Paul Tells Timothy To Command The Rich To Be Rich In Good Works, Generous And Ready To Share

Review of 1 Timothy 6:17

In 1 Timothy 5:1-6:2, the apostle Paul gives instructions to Timothy with regards to various groups in the Ephesian Christian community. In 1 Timothy 5:1- 2, he gives instructions to Timothy with regards to his proper treatment of older and younger men and women in the church. This is followed by an extended discussion of a problem concerning widows in 1 Timothy 5:3-16. Then, in 1 Timothy 5:17-25, he addresses the proper treatment of elders and need to exercise caution when ordaining men to be overseers. Lastly, in Timothy 6:1-2, the apostle discusses the proper conduct of Christian slaves towards their masters. By these instructions, Paul is describing the Christian community as a family that is to operate according to God’s love by the power of the Spirit. The members of this family are to show proper respect and honor toward each other. This family has responsibilities and an authority structure build into it. Now, in 1 Timothy 6:17-19, Paul will address a fifth and final group, namely those Christians who were rich. 1 Timothy 6:17-19 concludes that portion of the epistle that is directed specifically at the Ephesian Christian community. 1 Timothy 6:19-20 concludes not only the epistle but also that portion of the epistle that is directed specifically to Timothy. In 1 Timothy 6:3-10, Paul issues a final indictment against the false teachers in Ephesus and their love of money. After issuing this final indictment against the false teachers, Paul then urges Timothy in 1 Timothy 6:11-16 to live a godly, exemplary life (6:11-16). Now, in 1 Timothy 6:17-19, Paul returns to the subject of wealth. In these verses, he commands Timothy to instruct those who are rich in the Christian community in Ephesus to not be arrogant or placed their confidence upon the uncertainty of riches but on God who richly supplies Christians with all things to enjoy. Then, he follows this by commanding Timothy to instruct the wealthy to perform good works with their wealth, which will result in rewards at the Bema Seat. This paragraph might appear to be out of place. However, after his teaching that the love of money is a sin, he undoubtedly wanted the Ephesians to understand that that possessing wealth is not evil in itself only the love of it. So he doesn’t want the Ephesians to get the wrong idea about wealth. There is a great danger for those who are wealthy to be deceived into thinking that it will give them security. Only God is their security. So in verses 17-19, Paul is instructing the Ephesian Christian community in Ephesus what their proper attitude toward money should be.

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The majority of Americans in the twenty-first century would be considered by Paul as being rich. The Christians in the first century would consider Americans in the twenty-first century as rich. The standard of living among the majority of Americans was much higher than the standard of living of Paul’s congregations. In fact, the standard of living among the majority of Americans is much greater than the rest of the world. Therefore, what Paul is teaching in 1 Timothy 6:17-19 is certainly applicable to Christians living in America in the twenty-first century. A lot of Americans like to deny this fact that they are wealthy in comparison to the rest of the world because they are either stingy and don’t want to part with their money or they just totally unaware of how well they have it. Flat screen televisions, I-phones, dishwashers, two cars in each family, computers, summer vacations, winter vacations in exotic places, etc. Americans are wealthy no question. Therefore, Christian Americans would do well to heed Paul’s instructions in 1 Timothy 6:17-19 and begin, if they haven’t already, using their money to advance God’s kingdom and help God’s people. Some argue that the verses are an interpolation, originally placed after verses 2 or 10. However, there is no textual evidence, which supports this idea. Contextually, these verses fit perfectly after verse 16. In verses 3-10, Paul condemned the love of money of the apostate pastors in Ephesus, which was followed by exhorting Timothy to exemplify a godly life in verses 11-16. Now, in verses 17-19, he is balancing his teaching on wealth. It is evil to love money so as to pursue it without regard for God’s will but not to possess wealth. So verses 17- 19 serve to balance, Paul’s teaching with regards to wealth. Others argue that the doxology in verses 15-16 signify an end to the epistle and thus verses 17-19 must be interpolation. However, Paul’s uses doxologies in the middle of his epistles such as in Romans 11:33-36. Therefore, 1 Timothy 6:17-19 serves to qualify Paul’s teaching in 1 Timothy 6:3-10 and is designed to help the Christians in Ephesus to put the subject of money and wealth in proper perspective. It is sin to love money more than God. However, it is not sin to possess it. In fact, having it, presents a great opportunity to help God’s people and further advance His kingdom in the world. 1 Timothy 6:17 Continue making it your habit of commanding those who are rich during this present age not to be arrogant nor place their confidence upon undependable wealth but rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our benefit for the purpose of enjoyment. (My translation) In this verse, Paul is telling Timothy to continue making it his habit of commanding the rich Christians in Ephesus to not be arrogant because they are rich or place their confidence upon the uncertainty of temporal wealth but rather place their confidence upon God the Father. Paul’s statements in 1 Timothy 1:3 and 4:6

2011 William E. Wenstrom, Jr. Bible Ministries 47 indicate that Timothy was carrying out everything he wrote in this epistle. Thus, this command here in 1 Timothy 6:17 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “During this present age ” refers to the particular period of human history in which the devil is the temporary ruler over planet earth in contrast to the age to come, i.e. the millennium, when Christ will rule planet earth (cf. Romans 12:2; 1 Corinthians 1:20; 1 John 2:17). “Not to be arrogant ” denies any idea of the rich Christians in Ephesus possessing an arrogant attitude of superiority. Paul does not want the rich in the Ephesian Christian community to become arrogant because their wealth is in reality a gift from God. Those who are wealthy are often deceived into thinking that they are more important than others. This is sin because their wealth is a gift from God and both the rich and the poor leave this earth with nothing. “Nor place their confidence upon undependable wealth” expresses the idea that Paul does not want the rich Christians in Ephesus to find their security in their material wealth but rather they must find their security in God the Father. It refers to an abundance of possessions and money that exceeds the norm of a particular society. There is an uncertainty with regards to wealth because it is transitory meaning it is temporary or unpredictable or undependable since it can be lost through misfortune and will be permanently lost at physical death (cf. Luke 12;13- 31; James 1:9-12; 4:13-17; 5:1-6). Material wealth is uncertain because it belongs to this period of human history when Satan is the god of this world and does not belong to millennial age or eternity future. Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as they are properly or improperly used. They are transitory (Proverbs 27:24); they are not to be trusted in (Mark 10:23; Luke 18:24; 1 Tim 6:17); they are not to be gloried in (Jer 9:23); the heart is not to be set on them (Psalm 62:10); but they are made by God (Ps 104:24), and come from God (1 Chronicles 29:12); and they are the crown of the wise (Proverbs 14:24). Material riches are used to body forth for us the most precious and glorious realities of the spiritual realm. Believers are to be good stewards with their money and talents that they have received from God (Luke 16). In the New Testament, many warnings are given of the dangers of letting money and things possess a person's heart. In the Sermon on the Mount, Jesus spoke of “treasures on earth ” and “treasures in heaven ” and called upon His followers to be careful of which treasure they chose (Matthew 6:19-21,24).

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Many of Jesus’ parables, such as the rich fool (Luke 12:13-21) and the rich man and Lazarus (Luke 16:19-31), deal with people who made the wrong choice, choosing earthly wealth over heavenly wealth. But the only true and lasting wealth is the spiritual riches of God's grace (Matthew 13:44-46). The kingdom of heaven cannot be separated from the King Himself. It is described as a treasure by the Lord in Matthew 13:44, therefore, the Lord Jesus Christ, the King of kings and Lord of lords is the treasure. Those who are obedient to the King will possess and rule with Him during the Millennium. Church Age believers are spiritually wealthy because they are in union with Christ who rules history as victor in the angelic conflict. All Church Age believers have been given an eternal inheritance on top of their salvation (Eph. 1:11, 14). “But rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our benefit for the purpose of enjoyment ” is a strong adversative clause which is marking an emphatic contrast between these wealthy Christians trusting in material wealth as their security in life with that of their placing their confidence upon the Father. It teaches from the Father from His own infinite resources provides for the Christian all things abundantly to enjoy. It speaks of the generosity of the Father. “Each and every thing ” refers to the essentials life such as food, shelter and clothing as well as material possessions and money. It not only speaks of the essentials of life but also referring to human desires. The Father abundantly supplies all of these for the Christian to enjoy. “For the purpose of enjoyment ” indicates that the purpose of God the Father abundantly providing for the Christian’s essentials and desires in life is enjoyment. It denotes that God the Father desires that His children are happy.

Timothy is to Command Wealthy Christians to Perform Divine Good

1 Timothy 6:18 Instruct them to do good, to be rich in good works, to be generous and ready to share. (NASB95) “To do good ” is the present active infinitive form of the verb agathoergeo (ἀγαθοεργέω ) (ahgahthoe-ehree-ehowe).

Ellipsis

“Instruct them ” does not translate any words in the original text but is correctly added by the translators since they correctly interpret Paul as deliberately omitting the second person singular present active imperative form of the verb parangello (παραγγέλλω ) (pah-dahn-yellow), “ instruct ” and the third person

2011 William E. Wenstrom, Jr. Bible Ministries 49 accusative feminine plural form of the intensive personal pronoun autos (αὐτός ) (awf-toce), “ them” due to his use of the figure of ellipsis.

Parangello

As was the case in 1 Timothy 6:17, the parangello in 1 Timothy 6:18 means “to command, order.” Its subject is Paul and its object is Timothy. Therefore, the word denotes that Paul is telling Timothy to command the rich Christians in Ephesus to perform divine good, to be rich in good deeds, to be generous and ready to share. The verb expresses Paul’s apostolic authority. The present imperative form of the verb parangello is a “customary present imperative” whose force is for Timothy to simply continue commanding the rich in the Ephesian Christian community to perform divine good, to be rich in good deeds, to be generous and ready to share. It is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of “make this your habit,” “train yourself in this, discipline yourself.” This is the use of the present imperative in general precepts. The present imperative of parangello means, “to continue making it your habit of” performing this task of commanding the rich in the Ephesian Christian community to perform divine good, to be rich in good deeds, to be generous and ready to share. Paul’s statements in 1 Timothy 1:3 and 4:6 indicate that Timothy was carrying out everything Paul wrote in this epistle. Thus, this command here in 1 Timothy 6:18 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. The active voice of the verb indicates that Timothy is the recipient of this command to command the rich in the Ephesian Christian community to perform divine good, to be rich in good deeds, to be generous and ready to share. We will translate parangello , “ Continue making it your habit of commanding .”

Autos

The intensive personal pronoun autos , “ them ” refers to the wealthy in the Ephesian Christian community. The word functions as a dative indirect object meaning that the word is receiving the direct object, which is composed of three

2011 William E. Wenstrom, Jr. Bible Ministries 50 infinitive clauses: ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐµεταδότους εἶναι , κοινωνικούς , “ to do good, to be rich in good works, to be generous and ready to share .” Therefore, as the indirect object, the word indicates that those who are rich in the Ephesian church during this present age are receiving the commands to do good, to be rich in good works, to be generous and ready to share.

Agathoergeo

This verb is a compound word that is composed of the adjective agathos , “good” and the verb ergo , “to work, perform,” thus the word literally means “to perform or do good.” It does not occur in either classical Greek or the Septuagint. The term appears only twice in the New Testament (Acts 14:17; 1 Timothy 6:18). In Acts 14:17, the word is used of the Father “doing good” to the human race by providing them with rains from heaven and fruitful seasons, satisfying them with good and gladness. In 1 Timothy 6:18, agathoergeo means “to perform actions that are good in the sense that they are divine in quality and character and benefit others.” It is used of the wealthy Christians in Ephesus. It speaks of these wealthy Christians in Ephesus performing actions with their wealth and possessions that benefit the unsaved in their community and especially those who are members of the body of Christ as well as the Father. This verb describes actions as good in the sense that they are divine in quality and character because they are in accordance with the Father’s will. They are in accordance with the Father’s will because they are the result of being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these works are divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for these actions. Agathoergeo speaks of performing actions that are intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent. They are such because they are based upon and motivated by the teaching of the Spirit in the Word of God and are thus in accordance with the Father’s will. Paul is telling Timothy in 1 Timothy 6:18 to continue making it his habit of commanding the wealthy Christians in Ephesus to perform actions with their wealthy and possession that are good in the sense that they are divine in quality and character because they are governed by the Spirit and the Word. These actions are good in the sense that they are according to the will of the Father and the holy standards of God, which are revealed by the Holy Spirit in the Word of God.

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Therefore, these actions are divine in quality and character because the teaching of the Spirit, which is recorded in the Word, is the basis for these actions. Paul implicitly wants them to be filled with or more accurately influenced by the Spirit which he commands the Ephesians to be in Ephesian 5:18. Failure to be filled with the Spirit or influenced by means of the Spirit results in a failure to perform actions that are divine good in quality and character since they are the result of being influenced by means of the Spirit. Performing actions that are the result of being influenced by the Spirit results in walking by the Spirit (Galatians 5:16). The present tense of the verb agathoergeo is a customary present signaling a regularly occurring action indicating that Paul wants the wealthy Christians in Ephesus to “regularly” or “make it their habit of” performing actions that are good in the sense that they are divine in quality and character and benefit others. The active voice of the verb means that the wealthy Christians in Ephesus as the subject are to perform the action of the verb and thus regularly perform actions that are divine in quality and character and benefit others. The infinitive form of the verb is a complementary infinitive meaning that it is completing the thought of the verb parangello . We will translate ἀγαθοεργεῖν, “ to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefit others .”

Wealthy Christians are to Be Rich in Good Works

1 Timothy 6:18 Instruct them to do good, to be rich in good works, to be generous and ready to share. (NASB95) “To be rich in good works ” is composed of the present active infinitive form of the verb plouteo (πλουτέω ) (ploo-teh-owe), “ to be rich ” and then we have the preposition en (ἐν), “ in ” and its object is the dative neuter plural form of the noun ergon (ἒργον ) (air-gone), “ works ” and the dative neuter plural form of the adjective kalos (καλός ) (kah-loce), “ good .”

Plouteo

From the classical Greek period to the New Testament era, the essential meaning of the verb plouteo remained “to be rich” or “to be wealthy” in a materialistic way. Aristotle used the word in a materialistic way whereas Plato considered virtue and wisdom as riches. The verb appears only fourteen times in the Septuagint, usually to translate the Hebrew ‛ashar where it has a literal meaning. Among the Jews, to be rich was considered a sign of God’s blessing.

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The verb plouteo appears only twelve times in the Greek New Testament and in contrast to its use in the Septuagint. Many times it has a figurative meaning denoting the infinite spiritual blessings that are the possession of all those who are in union with Christ and identified with Him in His crucifixion, death, burial, resurrection and session as a result of trusting in Him as Savior. The verb is used in a literal sense in Luke 1:53, 1 Timothy 6:9, Revelation 3:17, 18:3, 15 and 19. It is used in a figurative sense of spiritual riches in Luke 12:21, 2 Corinthians 8:9, 1 Timothy 6:18 and Revelation 3:18. In 1 Corinthians 4:8, Paul uses the word in a sarcastic sense for rewarded in a spiritual sense without first enduring undeserved suffering. Vine commenting on the word, writes, “ Plouteo , ‘to be rich,’ in the aorist or point tense, ‘to become rich,’ is used (a) literally, Luke 1:53, ‘the rich,’ present participle, lit., ‘(ones or those) being rich’; 1 Tim 6:9,18; Rev 18:3,15,19 (all three in the aorist tense); (b) metaphorically, of Christ, Rom 10:12 (the passage stresses the fact that Christ is Lord; see v. 9, and the RV); of the ‘enrichment’ of believers through His poverty, 2 Cor 8:9 (the aorist tense expressing completeness, with permanent results); so in Rev 3:18, where the spiritual ‘enrichment’ is conditional upon righteousness of life and conduct (see GOLD, No. 2); of a false sense of ‘enrichment,’ 1 Cor 4:8 (aorist), RV, ‘ye are become rich’ (KJV, ‘ye are rich’); Rev 3:17 (perfect tense, RV, ‘I... have gotten riches,’ KJV, ‘I am... increased with goods’), (3); of not being ‘rich’ toward God, Luke 12:21.” (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Bauer, Gingrich and Danker list the following meanings: (1) Literally, to be rich, become rich (2) Figuratively, be rich. (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages 673-674) Moulton lists the following New Testament meanings, “to be or become rich; met. To abound in, be abundantly furnished with; to be spiritually enriched.” (The Analytical Greek Lexicon Revised, page 330) The New Thayer’s Greek-English Lexicon lists the following meanings for the verb: (1) to be rich, to have abundance (2) metaphorically, to be richly supplied (Page 519). Louw and Nida list the following New Testament meanings (Greek-English Lexicon of the New Testament Based on Semantic Domains volume 1): (1) to have considerably more than what would be regarded as the norm in a society – ‘to be rich, to be wealthy, well-to-do’ (volume 2, page 561). (2) to prosper to the point of being rich – ‘to become rich, to become wealthy, to prosper’ (volume 2, page 561). (3) to give generously of one’s wealth – ‘to be generous, to give of one’s wealth’ (volume 2, page 570). (4) to have a large amount of something which has value – ‘to be rich in, to have a great deal of’ (volume 2, page 601).

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In 1 Timothy 6:18, the verb plouteo means “to be rich, to be wealthy” and is used with wealthy Christians in Ephesus as its subject. The prepositional phrase ἐν ἔργοις καλοῖς, “ in good works ” is modifying this verb and expresses the means by which these wealthy Christians are to be rich. Therefore, Paul is telling Timothy to continue making it his habit of commanding the wealthy Christians in Ephesus to be rich by means of performing good works. This verb is used as a play on words with πλουσίοις , “ those who are rich ” that appears in 1 Timothy 6:17, which refers to those in the Christian community in Ephesus who are rich or wealthy. Paul is telling these wealthy Christians in Ephesus that true wealth is performing actions that are divine in quality and character and benefit both God and men. Paul wants them to be spiritually prosperous and they have a great opportunity to do so by using their wealth and possessions to benefit others in the body of Christ as well as the poor in their community and the unsaved. The present tense of the verb plouteo is a customary or stative present signaling an ongoing state indicating that Paul is telling Timothy to continue making it his habit of commanding the wealthy Christians in Ephesus to “exist in the state of being” rich or wealthy by means of good works. The active voice of the verb is stative meaning that the subject exists in the state indicated by the verb which denotes wealthy Christians “existing in the state of being” wealthy by means of good works. The infinitive form of the verb is a complementary infinitive meaning that it is completing the thought of the verb parangello . We will translate plouteo , “to be rich .”

Classical Usage of Ergon

The noun ergon denotes from Mycenaean Greek onwards a deed, an action, by contrast either with inactivity or a mere word. The word can refer to a specific occupational or official activity (e.g. agriculture or the military profession), and means in certain cases achievement, work. It is finally encountered with the weakened meaning of a thing, matter. In the plural ergon can also mean history. Georg Bertram commenting on the classical usage of ergon , writes, “ Ergon which derives from the same Indo-Germanic stem and has the same meaning as the English ‘work’, and the verbal derivative ergazesthai , were both in common use from the time of Homer and Hesiod, and many concepts came to be associated with them, though none specifically. They both denote action or active zeal in contrast to idleness, or useful activity in contrast to useless busy-ness, or any kind of active work. The words may be used of agriculture and agricultural economy, but also of the pursuit of various trades, of all kinds of occupations, of commercial undertakings, of trade, shipping and fishing, of the chase, and of art, sculpture and

2011 William E. Wenstrom, Jr. Bible Ministries 54 poetry. They may also be applied to working in various materials (metal, wood, stone, clay), or the fashioning or erection of various objects such as vessels or buildings, or all kinds of technical or cultural works, including the winning of natural products. For these varied possibilities there are several examples in the Greek Bible. The terms also denote work in the social or ethical sense either as a burden laid on man or as a necessary means of life and support. They are applied no less to the domestic tasks of a woman than to the public work of men. They refer to works of peace and services in the public welfare, but also to heroic acts of war. As they are thus used in the sphere of moral action, various adjectives are ascribed to them to denote their worth” (Theological Dictionary of the New Testament, volume 2, page 635). Hesiod used ergon for work which is described as having moral value. Those who work are much preferred by the immortal gods. Labor is by no means a disgrace, but laziness is a disgrace (Works 307 ff.). Man shows himself fit by his ergon . In Plato (Politicus 352d-353e) ergon appears closely related to virtue ( arete ). This connection is systematically unfolded in Aristotle’s Nicomachean Ethics. The ethical value of particular deeds or accomplishments, erga is frequently expressed by predicates such as kala , agatha or negative ones like kaka , adika and ponera . Georg Bertram’s has compiled a list of the following classical usages of the word from his research: (1) Action or active zeal in contrast to idleness or useful activity in contrast to useless. (2) Of agriculture or agricultural economy (3) Pursuit of various trades, of all kinds of occupations, of commercial undertakings, of trade, shipping and fishing, of the chase, and of art, sculpture and poetry. (4) Working in various materials (metal, wood, stone, clay), or the fashioning or erection of various objects such as vessels or buildings, or all kinds of technical or cultural works, including the winning of natural products. (5) Work in the social or ethical sense either as a burden laid on man or as a necessary means of life and support. (6) Domestic tasks of a woman than to the public work of men. (7) Works of peace and services in the public welfare (8) Heroic acts of war. (9) Moral action (10) Divinely willed plan for human life (Theological Dictionary of the New Testament, volume 2, page 635-636). The word has a passive sense meaning what is wrought, the result of work or the product of the process of work such as the work of: (1) Sculpture (2) Architecture (3) Literature (4) Art (5) Offensive or defensive works. Liddell and Scott have compiled the following from their research in classical literature: (1) Works or deeds of war (2) Of peaceful contests (3) Of works of industry (4) Deed, action (5) Thing, matter (6) That which is wrought or made, work, result of work, profit, or interest on money (7) Business, function (pages 682-683).

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Septuagint Usage of Ergon

The noun ergon appears 574 times in the Septuagint (LXX) where it is used to translate 27 different Hebrew words. In the LXX the word group is employed with the whole range of meaning of the classical Greek usages, serving with especial frequency to translate the Hebrew words ` asah , “to do, to make, pa`al , “to make, to do,” and abad , “to work, to serve.” Ergon is thus used right at the beginning of the LXX to describe the work of the Lord Jesus Christ as Creator (Gen. 2:2). The word group is employed often for the miracles of God in human history. It is also used of God’s work on behalf of His people Israel as well as for His creative works. This word group has three basic ideas in the LXX when used of human beings: (1) Positive: Describing man’s accomplishment of a task laid on him by God (Gen. 2:15). (2) The Fall: Characterizing work as trouble, a burden, and a curse (Gen. 3:17; 4:12; 5:29). (3) Negative: Describing human good which is a result of spiritual death. It is used at times of the service rendered to the Lord by the Levites in the tabernacle and temple.

New Testament Usage of Ergon

Ergon appears 169 times in the New Testament (68 times in Paul, including 20 times in the Pastoral Epistles). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) that which displays itself in activity of any kind, deed, action (2) that which one does as regular activity, work, occupation (3) that which is brought into being by work, product, undertaking, work (4) something having to do with something under discussion, thing, matter (Pages 390-391). The New Thayer’s Greek-English Lexicon lists the following: (1) Business, employment, that with which any one is occupied (2) Any product whatever, anything accomplished by hand, art, industry, mind (3) An act, deed, thing done (pages 248). Louw and Nida list the following meanings for the word: (1) That which is done, with possible focus on the energy or effort involved - ‘act, deed’ (42.11). (2) That which one normally does - ‘work, task’ (42.42). (3) The result of someone’s activity or work - ‘workmanship, result of what has been done’ (42.12) Greek- English Lexicon of the New Testament Based on Semantic Domains. The Analytical Greek Lexicon Revised: (1) Anything done or to be done; a deed, work, action (2) Duty enjoined, office, charge, business (3) A process, course

2011 William E. Wenstrom, Jr. Bible Ministries 56 of action (4) A work, product of an action or process; substance in effect (page 165). The word is used to denote the actions of the following individuals: (1) Trinity (2) Christ (3) Satan (4) Believers (5) Unbelievers. The word is employed in both a positive and negative sense in the Greek New Testament. The following list denotes actions performed by individuals under the positive category: (1) The Father’s plan from eternity past on behalf of the humanity of Christ (Jn. 9:3-4; 10:37; 14:10). (2) Salvation work of the Father planned from eternity on behalf of the entire cosmos (Acts 15:18). (3) The creative work of the Lord Jesus Christ (Heb. 1:10; 2:7; 4:3-4, 10; Rev. 15:3). (4) Miracles of our Lord in His 1st Advent (Matt. 11:2; Lk. 24:19; John 5:20, 36, 7:3, 21; 10:25; 32, 33, 38; 14:11, 12; 15:24; 17:4; Acts 7:22). (5) Finished work (redemption, propitiation and reconciliation) of the humanity of Christ in hypostatic union on the cross (John 4:34; 17:4). (6) The seven salvation ministries of God the Holy Spirit (Rm. 14:20; Phlp. 1:6). (7) Actions produced by the Holy Spirit through the obedient believer (Mt. 5:16; Acts 26:20; Rm. 2:6-7, 15; 15:18; 1 Cor. 3:13-14; 10:11; 3:17; 2 Cor. 9:8; Eph. 2:10; Col. 1:10; 1 Th. 1:3; 2 Th. 1:11; 2:17; 2 Th. 2:17; 1 Tm. 2:10; 5:10, 25; 1 Tm. 6:18; 2 Tim. 2:21; 3:17; Tit. 2:7, 14; 3:1, 8, 14; Heb. 6:10; 10:24; 13:21; Jam. 1:4, 25; 2:14, 17, 18, 20, 21, 22, 24, 25, 26; 3:13; 1 Pet. 1:17; 2:12; 1 Jn. 3:18; Rev. 2:2, 5, 9, 13, 19, 26; 3:1-2, 8; 14:13; 22:12). (8) Function of the believer’s spiritual gift and service to the body of Christ (Eph. 4:12; 1 Tim. 3:1). (9) Kindness shown toward Christ by the woman with the alabaster of cologne (Mt. 26:10; Mk. 14:6). (10) Believing in Christ for salvation (Jn. 6:28-29; 8:39). (11) Function of Dorcas’ spiritual gift (Acts 9:36). (12) Proclamation of Christ as Savior (Acts 13:41). (13) Adherence to civil laws (Rm. 13:3). (14) Communication of the Word of God (Acts 13:2; 14:26; 15:38; 1 Cor. 9:11; 15:58; Phlp. 1:22; 2:30; Th. 5:13). (15) Believers out of fellowship and in fellowship with the Lord (Gal. 6:4). (16) Function of the spiritual gift of pastor- teacher (1 Tm. 3:1). (17) Function of the spiritual gift of evangelist (2 Tm. 4:5). (18) Humanity’s sovereignty over all creation (Heb. 2:7). (19) Pre-incarnate Christ’s miracles in the midst of the Exodus generation (Heb. 3:9). The following list denotes actions performed by individuals under the negative category: (1) Spiritual death resulting in physical death (1 John 3:8). (2) Production of human good and evil (Jn. 3:19-20; Rm. 4:2; 4:2, 6; 9:11; 11:6; 13:12; Heb. 6:1; 9:14; 2 Pt. 3:10; Rev. 9:20; 18:6; 20:12-13). (3) Adherence to the Mosaic Law (Rm. 3:20, 27-28; 9:32; Gal. 2:16; 3:2, 5; 3:10; Eph. 2:9; Titus 3:5). (4) Function of the old sin nature (Acts 5:38; 1 Cor. 3:15; Gal. 5:19; Eph. 5:11; Col. 1:21; 2 Tm. 1:9; 4:14, 18; Tit. 1:16; 2 Pt. 2:8; 1 Jn. 3:12; 2 Jn. 1:11; 3 Jn. 10; Jude 15; Rev. 2:22-23; 3:15; 16:11) (5) Self-righteous acts of the Pharisees (Mt. 23:3). (6) Rejection of Christ as Savior (Jn. 7:7; 8:39, 41; Rm. 2:6). (7) Construction of the

2011 William E. Wenstrom, Jr. Bible Ministries 57 golden calf by the Exodus generation (Acts 7:41). (8) Immorality of the Corinthians (1 Cor. 5:2). (9) False doctrine taught by counterfeit teachers (2 Cor. 11:15).

Ergon in 1 Timothy 6:18

The noun ergon means “works, actions” referring to actions performed by wealthy Christians while in fellowship with God and were produced by the Holy Spirit through them when they exercise faith in the Word of God. This faith results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. It speaks of the works or actions that the Holy Spirit performs through the Christian as a result of the Christians’ obedience to the Lord Jesus Christ command to love one another as He loved.

En

The noun ergon , “ works ” is the object of the preposition en , which is a marker of means indicating the means by which the verbal action is accomplished. It denotes that Paul wants the wealthy Christians in Ephesus to be rich “by means of” good works. It tells the reader how they are to be rich. True wealth is the result of performing actions that are in obedience to the Spirit’s voice which is heard through the command of the Lord Jesus Christ to love one another as He has loved all men. True wealth is not by means of acquiring an abundance of possessions or large sums of money but rather by means of good works that are the direct result of obeying the Lord’s command to love one another and are the result of performing actions empowered by the Spirit that benefit both God and men. We will translate ἐν ἔργοις , “ by means of works .”

Kalos

The adjective kalos describes that which is inherently excellent or intrinsically good. In classical Greek, kalos originally denoted that which was “useful” or “suitable, functional.” Homer used the term to describe a “suitable” harbor and Plato referred to a “healthy body.” Xenophon spoke of an “undefiled” offering. The word later received an aesthetic sense of “beautiful.” Eventually, it developed moral and ethical nuances in addition to its earlier definitions according to Liddell and Scott (page 870). At times in Greek philosophy, the adjective kalos is synonymous with agathos , “good.”

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The adjective kalos appears 221 times in the Septuagint where it was not influenced by Plato’s concept but rather, it functions primarily in an aesthetic or ethical sense. Sometimes the word translates the Hebrew yapheh , “beautiful” (Genesis 12:14; 29:17). The adjective appears 101 times in the Greek New Testament. Richard Chenevix Trench commenting on the word, writes, “Initially, kalos referred to beauty, especially from the Greek viewpoint of that which is harmonious and complete, of something in which all the parts are balanced and proportionate.” (Synonyms of the New Testament, page 413) The New Thayer’s Greek-English Lexicon lists the following: (1) beautiful, applied by the Greeks to everything so distinguished in form, excellence, goodness, usefulness, as to be pleasing; hence, beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable (a) beautiful to look at, shapely, magnificent (b) good, excellent in its nature and characteristics and therefore well-adapted to its ends; especially of things so constituted as to answer the purpose for which that class of things was created; good in its substance and nature and fitted to beget good (c) beautiful by reason of purity of heart and life and hence praiseworthy; morally good, noble (d) honorable, conferring honor (e) effecting the mind agreeably, comforting and confirming. (Page 322) Joachim Wanke commenting on the adjective’s usage in the New Testament gives the following meanings: (1) Beautiful in the sense of an aesthetic judgment (2) It predominately designates what is ethically good, noble, worth striving for. (3) It is used most often to designate the ethical quality of conduct. (4) Kalos is used of persons only in reference to specific vocations or offices (5) Kalos can connote the (physical) perfection, suitability or usefulness of an object, usually in metaphorical speech and can be translated useful, profitable, precious, flawless” (Exegetical Dictionary of the New Testament volume 2, pages 244-45). Vine commenting on the word, writes, “ Kalos denotes that which is intrinsically ‘good,’ and so, ‘goodly, fair, beautiful,’ as (a) of that which is well adapted to its circumstances or ends, e. g., fruit, Matt 3:10; a tree, 12:33; ground, 13:8,23; fish, 13:48; the Law, Rom 7:16; 1 Tim 1:8; every creature of God, 1 Tim 4:4; a faithful minister of Christ and the doctrine he teaches, 4:6; (b) of that which is ethically good, right, noble, honorable e. g., Gal 4:18; 1 Tim 5:10,25; 6:18; Titus 2:7,14; 3:8,14. The word does not occur in the Apocalypse, nor indeed after 1 Peter. Christians are to ‘take thought for things honorable’ (kalos ), 2 Cor 8:21, RV; to do that which is honorable, 13:7; not to be weary in well doing, Gal 6:9; to hold fast ‘that which is good,’ 1 Thess 5:21; to be zealous of good works, Titus 2:14; to maintain them, 3:8; to provoke to them, Heb 10:24; to bear testimony by them, 1 Peter 2:12. Kalos and agathos occur together in Luke 8:15, an ‘honest’ (kalos )

2011 William E. Wenstrom, Jr. Bible Ministries 59 heart, i. e., the attitude of which is right towards God; a ‘good’ (agathos ) heart, i. e., one that, instead of working ill to a neighbor, acts beneficially towards him. In Rom 7:18, ‘in me... dwelleth no good thing’ (agathos ) signifies that in him is nothing capable of doing ‘good,’ and hence he lacks the power ‘to do that which is good’ (kalos ). In 1 Thess 5:15, ‘follow after that which is good’ (agathos ), the ‘good’ is that which is beneficial; in v. 21, ‘hold fast that which is good ( kalos ),’ the ‘good’ describes the intrinsic value of the teaching. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition list the following New Testament usages: (1) pertaining to being attractive in outward appearance, beautiful, handsome, fine in outward appearance (2) pertaining to being in accordance at a high level with the purpose of something or someone, good, useful (a) of thing (b) moral quality (c) in any respect unobjectionable, blameless, excellent (d) in the general sense it is good qualifies items that fit under one of the preceding classifications (Pages 504-505). Analytical Lexicon of the Greek New Testament writes, “Good, beautiful, with a basic meaning healthy, sound, fit, opposite kakos (bad, evil) and asichros (ugly, deformed) (1) of outward appearance handsome, beautiful, lovely (2) as a quality of freedom from defects good, useful, fine (3) of a sound moral disposition good, noble, praiseworthy, synonymous with agathos ; of things excellent (4) socially, of a mode of life and behavior (5) impersonally kalon (estin ) it is good, expedient, or advantageous (6) comparative kallion , kallion better, more beautiful (7) superlative, very beautiful (Page 214). Greek-English Lexicon of the New Testament Based on Semantic Domains list the following: (1) pertaining to a positive moral quality, with the implication of being favorably valued – ‘good, fine, praiseworthy’ (88.4). (2) pertaining to having acceptable characteristics or functioning in an agreeable manner, often with the focus on outward form or appearance – ‘good, fine’ (65.22). (3) pertaining to providing some special or superior benefit – ‘advantageous, better’ (65.43). (4) pertaining to being fitting and at the same time probably good – fitting, good’ (66.2). (5) pertaining to being beautiful or attractive in terms of outward form or shape, often implying a corresponding fine value – ‘beautiful, fine’ (79.9). (6) pertaining to having high status, with the possible implication of its attractiveness – ‘high, important, fine’ (87.25).

Kalos in 1 Timothy 6:18

In 1 Timothy 6:18, the adjective kalos means “excellent” and is modifying the noun ergon , “ works ” which is used of the works or actions that Paul wants the wealthy Christians in Ephesus to perform by means of the Spirit. Kalos describes

2011 William E. Wenstrom, Jr. Bible Ministries 60 these works or actions as being of the highest moral quality or character because they were done by the power of the Spirit as a result of obedience to the Lord Jesus Christ’s command to love one another as He loved. The implication is that these works were useful and a great benefit to the Christian community in Ephesus and to the Lord Himself.

Wealthy Christians are to be Generous and Ready to Share

1 Timothy 6:18 Instruct them to do good, to be rich in good works, to be generous and ready to share. (NASB95) “To be generous and ready to share ” is composed of the accusative masculine plural form of the adjective eumetadotos (εὐµετάδοτος ) (ehv-mehtah-vehtoce), “generous ” and this is followed by the present active infinitive form of the verb eimi (εἰµί ) (ee-mee), “ to be ” and then we have accusative masculine plural form of the adjective koinonikos (κοινωνικός ) (keenoe-neekoce), “ready to share .”

Eimi

The verb eimi means “to possess a particular characteristic,” which is identified by the adjectives εὐµεταδότους , “ generous ” and κοινωνικούς , “ ready to share .” This indicates that Paul wants the wealthy Christians in Ephesus to possess the characteristics of being generous and willing to share. The present tense of the verb is a customary or stative present signaling an ongoing state indicating that Paul wants the wealthy Christians in Ephesus to “exist in the state of” possessing the characteristic of being generous. The active voice of the verb is stative meaning that the subject exists in the state indicated by the verb which denotes wealthy Christians “existing in the state of being” possessing the characteristic of being generous. The infinitive form of the verb is a complementary infinitive meaning that it is completing the thought of the verb parangello . We will translate eimi , “ to be .”

Eumetadotous

This adjective does not appear in the Septuagint and only here in the New Testament. It is composed of the adverb eu , “good” and the verb didomi , “to give” and the preposition meta , “with.” The term conveys the sense of being ready to give in an empathetic manner. The word pertains to being generous in sharing with others one’s possessions and financial wealth. The word speaks not only of the attitude of being generous but acting on this attitude. It implies the specific giving or sharing one’s wealth and possessions with others in need. Therefore, in 1

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Timothy 6:18, the adjective eumetadotos means “generous” indicating that Paul wants the wealthy Christians in Ephesus to be generous in the sense of contributing to the needs of the body of Christ by sharing their possessions and wealth. The word is a predicate accusative meaning that it stands in predicate relation to the accusative form of the intensive personal pronoun autos , “ them ,” which is omitted by clearly implied. This type of accusative involves both accusatives being joined by an infinitive or a participle. Here we have the infinitive form of eimi joining autos and eumetadotos . The predicate accusative eumetadotos , “ generous ” is making an assertion about the wealthy Christians in Ephesus, namely, that they are to be generous with their possessions and wealth. Paul in Romans 12:13 commands the Roman believers to continue to make it their habit of contributing to the needs of the saints. Romans 12:13 All of you continue to make it your habit to contribute to the saints’ needs. All of you continue to make it your habit to eagerly seek out opportunities to practice hospitality. (My translation) In Romans 12:13, the noun chreia is in the plural and means “needs” referring to that which other Christians were lacking and particularly necessary or essential for proper human existence. These “needs” were material ones such as food, shelter and clothing. This word is used in the same manner in other places in the New Testament (Acts 2:45; 4:35; 20:34; 28:10; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17). The first century apostolic church practiced providing for the needs of its own (Acts 2:45; 4:32-37; 9:36-41; 11:27-30; Romans 15:25-28; 1 Corinthians 16:1-2; 2 Corinthians 8:1-4; 9:1-15). There was great poverty in the first century apostolic church due to persecutions. Therefore, it was critical for believers who were prospering or did have the essentials for maintaining a proper human existence to share their prosperity and abundance with those in the royal family of God who were destitute or poverty stricken. When the believer provides for the needs of those who are poverty stricken in the body of Christ whether they are in his or her own periphery or in different parts of the world, it produces thanksgiving to God. When the believer provides for the needs of those who are poverty stricken in the body of Christ whether they are in his or her own periphery or in different parts of the world, it is an expression of God’s love in their life. 1 John 3:16 We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. 17 But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? 18 Little children, let us not love with word or with tongue, but in deed and truth. (NASB95)

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Galatians 6:9 Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. 10 So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith. (NASB95) This word chreia appears in Philippians 4:16-19 in relation to the needs of Paul while under house arrest in Rome while awaiting his appeal before Caesar as well as the needs of the Philippians. In this passage, Paul teaches that because the Philippians provided for him in his need, God will also do the same for them. In fact, the Philippians who resided in the Roman province of Macedonia gave out of the poverty to other believers in need (2 Corinthians 8:1-15). In divine love, there is to be reciprocation between believers in the sense that there is to be a mutual exchange of care and concern among believers for one another. Divine love involves a reciprocal relationship among believers in the sense of there being a mutual sharing of feelings, actions, responsibilities and attitudes between believers. It involves reciprocation among believers in the sense that believers are to share together as partners in the needs, burdens, concerns, joys, and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer and physical help according to the needs and ability (cf. Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess. 5:11,14,15; Heb. 10:33). Divine love involves reciprocation among believers because believers share the same eternal life through regeneration and thus the same eternal “relationship” and fellowship with the Lord Jesus Christ (1 Cor. 12:13; Gal. 3:26-28). It involves reciprocation among believers because they entered into an “active partnership” with each other and through their prayers, friendship and financial support they are to support the communication of the gospel of Christ’s enterprise on earth. Grace giving is a demonstration and expression of the love of God in our lives. God demonstrated His love for us by “giving” His Son. John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” (NASB95) 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) God is the greatest giver because He is the greatest lover (Eph. 2:8-9; John 3:16; Rom. 8:32; 1 Tim. 6:13; James 1:5). God gives to mankind on the basis of His grace policy, which means that no one earns or deserves blessing from God, it is on a non-meritorious basis (Eph. 2:8-9). Grace is God giving of Himself and His provision of the Person, Work and Life of His Son Jesus Christ. We are to demonstrate our love by giving as well. If we

2011 William E. Wenstrom, Jr. Bible Ministries 63 love the Lord we will give to members of the body of Christ, of which Christ is the Head. Remember this principle: We are to love the Lord in our fellow believer. Matthew 25:39 “When did we see You sick, or in prison, and come to You? 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’” (NASB95) The Lord Jesus Christ commanded believers to give generously (Matt. 5:42; 10:8; Luke 6:30, 38). The apostle Paul taught that the church age believer is to contribute to the needs of the royal family of God (Rom. 12:13). He reminded pastor-teacher’s at Pastor’s conference to help members of the royal family of God in need and then reminds them of our Lord’s doctrinal teaching on the subject of giving (Acts 20:35). The Macedonians obeyed the command to give generously and therefore, demonstrated their divine love for the Body of Christ and thus for the Lord since He is the Head of the Body (2 Cor. 8:1-6). Robert Rodenmayer said, “There are three kinds of giving: grudge giving, duty giving, and thanksgiving. Grudge giving says, “I hate to,” duty giving says, “I ought to,” thanksgiving says, “I want to.” The first comes from constraint, the second from a sense of obligation, the third from a full heart. Nothing much is conveyed in grudge giving since “the gift without the giver is bare.” Something more happens in duty giving, but there is no song in it. Thanksgiving is an open gate into the love of God.” We are to give purposefully from careful and prayerful planning. “ Let each one do just as he has purposed (planned beforehand) in his heart ” (2 Cor. 9:7). Scripture has a tremendous amount to say about money or material possessions. Sixteen of the thirty-eight parables of Jesus deal with money. One out of every ten verses in the New Testament deals with this subject. Scripture has 500 verses on prayer, less than 500 verses on faith, but over 2,000 verses on the subject of money. Money is an extremely important issue because a person’s attitude toward it is so determinative of his relationship with God, on fulfilling his purpose in this life, and on his character. The apostle Paul in 1 Corinthians 16:2 instructs the believers in Corinth in the manner in which they were to give. 1 Corinthians 16:2 On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. (NASB95) Regularly: “ On the first day of every week ” helps promote diligence and disciplined giving. This creates a consistency and regularity that translates good intentions into actions (1 Cor. 16:2).

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Personally: “ Let each one of you ” brings out the need for every believer to take giving as a personal responsibility for which God holds us each responsible (1 Cor. 16:2). Systematically: “ Put aside and save ” brings out the need to have a method or system whereby money for the Lord’s work is specifically set aside, stored up for giving, so that it is not used for other things (1 Cor. 16:2). Proportionately: In the New Testament, giving is to be in proportion to how God has prospered you (1 Cor. 16:2). Who do we give to so that we can demonstrate the love of God in our lives? The Local Church: “ And let the one who is taught the word share all good things with him who teaches ” (Gal. 6:6; cf. also 1 Tim. 5:17-18). 1 Corinthians 9:14 So also the Lord directed those who proclaim the gospel to get their living from the gospel. (NASB95) If the local church is to form a solid home base for other ministries of outreach, it is only logical that it should become a first priority for our giving. This would include missions, para-church groups and individuals who are involved in these ministries (3 John 5-8). It would include one’s fellow believers in need meaning those unable to support themselves or who have faced serious problems are to be helped as we are able. Those who refuse to work are not to be supported (1 John 3:17; Jam. 2:15-16; Gal. 6:10; Heb. 10:33-34; 13:1-3 with 2 Thess. 3:6-10). Our first priority is to those who are of the household of faith, but we are also to reach out to others in need as we are able (Gal. 6:10).

Koinonikos

This word is related to the verb koinoneo and the noun koinonos , which are words that speak of Christian fellowship. It does not occur in the Septuagint and only once in the New Testament. This adjective describes someone who is “willing to share” one’s possessions and financial wealth. Therefore, Paul wants the wealthy Christians in Ephesus to be “willing to share” their financial wealth and possessions with those who are in need in the body of Christ as well as outside the body of Christ. It refers to Christian fellowship and in particular the horizontal aspect of Christian fellowship which is a reflection of the vertical aspect of Christian fellowship. This adjective speaks of the partnership aspect of Christian fellowship as well as the companionship and stewardship aspect of Christian fellowship. This adjective’s cognate verb koinoneo means “to possess together, to have a share in, unite, communicate, to profane.” It carries the basic idea of a commonness, something held jointly by two or more parties.

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Greek writers from the fifth century in both classical works and papyri use koinoneo to speak of “partnership” in various respects, including business concerns, the marriage relationship, friendship, legal contracts, community living, education and religion. The verb is used in the Septuagint for the forming of political and commercial alliances. It is used of evil and improper associations as well. Philo adopts koinoneo for the religious sharing and fellowship between God and man. The verb koinoneo appears only eight times in the Greek New Testament (Rm. 12:13; 15:27; Gal. 6:6; Phlp. 4:15; 1 Tim. 5:22; Heb. 2:14; 1 Pet. 4:13; 2 Jn. 11). In Romans 12:13, 15:27, Galatians 6:6 and Philippians 4:15, the word is used of sharing among believers or in other words giving to those who are in need. In Romans 15:27, koinoneo means “to share” in spiritual matters in Romans 15:27. Koinoneo is used in Galatians 6:6 of a congregation “sharing” material things with the pastor who provides spiritual food for the congregation. The word is used of the Philippian church that was the only church in the Roman Empire that Paul established that “shared” material things with him upon his departure from Macedonia in 52 A.D. which was subsequent to the establishing of the church in Philippi. The word is used in Romans 12:13 in the sense of believer with means to “contribute” to the needs of those believers who are in need of food, shelter and clothing. Romans 12:13 All of you continue to make it your habit to contribute to the saints’ needs. All of you continue to make it your habit to eagerly seek out opportunities to practice hospitality. (My translation) Koinoneo refers to the act of sharing of one’s possessions with the implication of some kind of joint participation and mutual interest. The verb is related to the concept of Christian fellowship. In the Greek and Hellenistic world koinonia was a term, which meant the evident, unbroken fellowship between the gods and men. Even Philo spoke of the “sublime fellowship [of Moses] with the Father and Creator of the universe” (Vit. Mos., 1, 158). Koinonia was an important concept both in the secular and religious life of the ancient Greek world. It denoted the close union and brotherly bond between men. It was taken up by the philosophers to denote the ideal to be sought. The word has thus virtually the sense of brotherhood, and is a standing expression for the way social life is constituted. Koinonia , an abstract term from koinonos and koinoneo , denotes “participation, fellowship,” especially with a close bond. It expresses a two-side relation. As with koinoneo , emphasis may be on either the giving or the receiving. It thus means: (1) “Participation” (2) “Impartation” (3) “Fellowship.” It is constructed: (1) In the

2011 William E. Wenstrom, Jr. Bible Ministries 66 absolute, “fellowship,” in law of a contract partnership, community of possession or communal possession. (a) With the objective genitive of the thing shared. (b) With the subjective genitive of the person or thing sharing, the recipient being in the dative or with preposition. (c) With objective genitive of the person in whom there is sharing. Koinonia can have the following meanings: (1) “Association, communion, fellowship, close relationship” (2) “Generosity, fellow-feeling, altruism” (3) “Sign of fellowship, proof of brotherly unity, gift, contribution” (4) “Participation, sharing in something.” Koinonia is used in the Greek New Testament with reference to following: (1) The fellowship or communion with God through the Filling of the Spirit (Acts 2:42; 2 Cor. 13:14; Phil. 2:1). (2) The fellowship or communion with God by means of the application of the Word of God (1 Cor. 1:9; 2 Cor. 6:14; Eph. 3:9; Phlm. 1:6; 1 John 1:3, 6-7). (3) Grace giving as part of the royal family honor code (Rom. 15:26; 2 Cor. 8:4; 9:13; Gal. 2:9; Phil. 1:5; Heb. 13:16). (4) Undeserved suffering (Phil. 3:10). (5) Lord’s table (1 Cor. 10:16). In Romans 15:26, the noun koinonia means “willing contribution” and is used of the contribution that the Gentile believers in the Roman provinces of Macedonia and Achaia provided for the poor Jewish believers in Jerusalem of their own accord and from their own resources. The word emphasizes that this contribution was an expression of Christian fellowship. Let’s take a look at our English word “fellowship” from Webster’s English dictionary in order to see what it might add to our understanding. An English dictionary can shed a lot of light on the Bible if we would use it in our Bible study. The translators chose English words according to their real and exact meanings. When we study our we assume we understand the full significance of a word, but often our ideas are very incomplete and this is particularly true of the word “fellowship.” According to Webster’s New Collegiate Dictionary fellowship means: (1) companionship, company, associate (vb.) (2) the community of interest, activity, feeling or experience, i.e., a unified body of people of equal rank sharing in common interests, goals, and characteristics, etc.; (3) partnership, membership (an obsolete usage but an important one. It shows what has happened to our ideas of fellowship). There are three key ideas that come out of this: (1) Fellowship means being a part of a group, a body of people. It is opposed to isolation, solitude, loneliness, and our present-day independent kind of individualism. (2) Fellowship means having or sharing with others certain things in common such as interest, goals, feelings, beliefs, activities, labor, privileges and responsibilities, experiences, and concerns. (3) Fellowship can mean a partnership that involves working together

2011 William E. Wenstrom, Jr. Bible Ministries 67 and caring for one another as a company of people, like a company of soldiers or members of a family. Fellowship has two directions: (1) Vertical: God (2) Horizontal: Royal family of God. 1 Corinthians 1:9 God (the Father) is, as an eternal spiritual truth, faithful, through whom all of you have been elected to the privilege of entering into fellowship (koinonia ) with His (the Father’s) Son, Jesus, who is the Christ, our Lord. (NASB95) Christian fellowship is a relationship and partnership with God and His royal family and involves sharing His objective of advancing His kingdom on earth by caring for and working together with the royal family in this endeavor. A study of two word groups ( koinonia and metochos ) that are employed in the Greek New Testament to denote the concept of fellowship, express four related and essential elements that describe what fellowship involves. Koinonia comes from koinos , which means “common, mutual, public,” and it refers to that which is held in common. The meaning of these two word groups can be boiled down to two main ideas: (1) “To share together, take part together” in the sense of participation and partnership, and (2) “To share with” in the sense of giving to or receiving from others, sharing what we have with one another. As we will note, there are four critical concepts that are derived from these two meanings according to New Testament usage. The New Testament usage according to sentence construction refers to: (1) the thing shared in common in some way by all parties involved as relationships, blessings or burdens, privileges, or responsibilities (all believers in Christ share many things in common); (2) the person(s) doing the sharing with others; (3) the person(s) with whom there is sharing; and (4) an abstract quality of the concept of fellowship, with no object, used alone as in Acts 2:42. There are several words in the Greek New Testament which describe Christian fellowship and what it entails. First of all, we have the adjective koinos , which means “common, common ownership, common property, partner” (Mk. 7:2, 5; Acts 2:44; 4:32; 10:14, 28; 11:8; Rm. 14:14; Tit. 1:4; Heb. 10:29; Jude 1:3; Rev. 21:27). The koinonia means “partnership, participation, fellowship, close relationship, association, communion, expressing a two-sided relation” (Acts 2:42; Rm. 15:26; 1 C. 1:9; 10:16; 2 C. 6:14; 8:4; 9:13; 13:14; Ga. 2:9; Phlp. 1:5; 2:1; 3:10; Phlm. 1:6; Heb. 13:16; 1 Jn. 1:3, 6, 7). The verb koinoneo means “to share with someone in something which he has, to take part, to partake in, to participate, to possess together” (Rm. 12:13; 15:27; Ga. 6:6; Phlp. 4:15; 1 Tm. 5:22; Heb. 2:14; 1 P. 4:13; 2 Jn. 1:11). The noun koinonos means “partner, associate, companion” (2 Cor. 8:23; Luke 5:10; Phil. 1:7) or “partaker, sharer” (1 Cor. 10:18-20; 2 Cor. 1:7; 1 Pet.

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5:1; 2 Pet. 1:4). The adjective koinonikos means “belonging or appointed to society, generous, liberal in sharing or giving , sharing what is one’s own” (1 Tim. 6:18). The noun sunkoinonos means “partnership, fellow sharer” (Rm. 11:17; 1 C. 9:23; Phlp. 1:7; Rev. 1:9). The verb sunkoinoneo means “to participate or share in something with somebody” (Eph. 5:11; Phlp. 4:14; Rev. 18:4). The adjective metochos means “sharing, a partner, a companion” (Lk. 5:7; Heb. 1:9; 3:1, 14; 6:4; 12:8). The adjective metecho means “sharing, a partner, a companion” (1 C. 9:10, 12; 10:17, 21, 30; Heb. 2:14; 5:13; 7:13). The noun metoche means “partnership, fellowship” (2 C. 6:14). Based on the meanings and uses of these words, four key ideas develop that are important if we are to grasp the richness the New Testament’s teaching on “fellowship.” If we understand these four concepts we will begin to have a grasp of the doctrine of fellowship and its implications and demands on our lives. Since fellowship is extremely important and forms an essential foundation for understanding the ministry we are to have with one another, let’s look at these four main concepts of New Testament fellowship. Christian Fellowship denotes the following concepts: (1) Relationship with Christ: We are all permanently united together by the common (eternal) life that we share as a result of regeneration and the Baptism of the Spirit (Acts 2:42; 1 C. 1:9; 1 Jn. 1:3). (2) Partnership: We are to work together for a common purpose to obtain common objectives for the glory of God and the gospel of Jesus Christ (cf. Phil 1:27; Phlp. 1:5; Gal. 2:9; Heb. 1:9). (3) Companionship: We are to communicate with one another and have fellowship with one another sharing with one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11-12; 2 Tim. 2:2; 1 Thess 5:11; Philem. 6). (4) Stewardship: We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). In the New Testament, what is shared in common is shared first of all because of a common relationship that we all have together in Christ. Koinonia was an important word to both John and Paul, but it was never used in merely a secular sense and it always had a spiritual significance and base. The idea of an earthly fellowship founded upon just common interests, human nature, physical ties like in a family, or from church affiliation was really rather foreign to the apostles.

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In the New Testament, believers can have fellowship and share together because they first of all have a relationship with Christ and share Him in common (1 Corinthians 1:9; 1 John 1:3). First and foremost, fellowship is believers sharing together in a common life with other believers through relationship with God through Jesus Christ. This common life is eternal life, the life of God. One must have the life of God in order to experience fellowship with Him. Believers can experience fellowship with each other because they have eternal life. The believer must possess the eternal life of God in order to experience fellowship and intimacy with God. This has been made possible through the incarnate Word of eternal life, the Lord Jesus Christ and His Finished Work on the Cross of Calvary 2000 years ago. One of the purposes of the incarnation is that men might have fellowship with God. God wants to have a relationship and fellowship with mankind and this can only be experienced through the Lord Jesus Christ who is the Mediator between God and mankind. The Lord Jesus Christ who is the eternal, incarnate Word God came into the world in order that He might give eternal life to men and He did this so that men could have fellowship with God. Eternal life is an attribute of God. Since each member of the Trinity is co-equal, co-infinite and co-eternal, each member of the Trinity is eternal life: (1) God the Father is eternal life (Jo. 5:26; 6:57; 1 Th. 1:9). (2) The Word of God is eternal life (Jn. 5:26, 6:35 Phlp. 2:16; 1 Jo. 1:1) (3) The Holy Spirit is eternal life (Jn. 6:63; Rm. 8:2). It has no beginning and no end and is the life of God. It transcends time, matter and space. Eternal life is received as a gift at the moment one expresses faith alone in Christ alone. It gives one the capacity to experience a relationship with God, which involves intimacy and fellowship with God. Eternal life is received through faith alone in Christ alone (Jn. 3:1-36) and is appropriated after salvation by being obedient to the Spirit who reveals the Father’s will through the communication of the Word of God. At the moment of regeneration, God the Father imputes eternal life to the human spirit that was created simultaneously at regeneration by the Holy Spirit. This act of regeneration makes the believer a new spiritual species or in other words it gives him a new Christ-nature that can never sin and that is described in Scripture by many phrases such “new self, new man, newness of life, new creation.” No one can have a relationship and fellowship with God apart from having the Lord Jesus Christ as one’s Savior. This is clearly stated by our Lord in a famous passage that reports to us our Lord’s encounter with Nicodemus (John 3). This leads us to the study of the second concept that is related to Biblical fellowship, namely, partnership.

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The two word groups that we studied, koinonia and metochos mean to share together in the sense of a partnership. Believers automatically become a joint- partner of our Lord’s enterprise here on earth to establish His kingdom because they are in union with the Person of Christ and share His life. In secular usage, koinonos (a form of koinonia ) and metochos were both used by Luke to refer to the partnership of Peter with James and John (Luke 5:7, 10). Koinonos stresses the fact of having something in common, metochos , "the fact of sharing"; the latter is less thorough in effect than the former. In the spiritual realm, koinonos was used by Paul of Titus (2 Cor. 8:23). 2 Corinthians 8:23 As for Titus, he is my partner (koinonos ) and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. (NASB95) It was used of Philemon (Philemon 17). Paul ascribed koinonia to Titus, Philemon and the Philippians because he viewed them as partners in the ministry of the gospel, as co-workers who shared in ministry (cf. Gal. 2:9). Galatians 2:9 and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship ( koinonia ), so that we might go to the Gentiles and they to the circumcised. (NASB95) In the spiritual realm, metochos was similarly used by the author of Hebrews to express the concept of our partnership with the Lord because we are also sharers of His life and calling (Heb. 3:1). Hebrews 3:1 Therefore, holy brethren, partakers (metochos ) of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession. (NASB95) The word “relationship” describes believers as a community, whereas partnership describes them as the principals of an enterprise. A business partnership is always formed in order to attain an objective, such as providing a service to the public at a profit for the partners. In the same way, the concept of a spiritual partnership implies that it is created with the objective of glorifying God. Just as all believers are united together in a community relationship, so we are all united together in a partnership formed to glorify God (cf. Romans 15:1-7; Philippians 2:1-5). Biblical fellowship, then, incorporates this idea of an active partnership in the promotion of the gospel and the building up of believers (see Philippians 1:3-7). We are responsible to share with Him in the work He is now doing on earth so we can share in the blessings of the future by way of rewards (cf. Luke 19:11f; 1 Cor. 3:12f). Perseverance derived from our confidence from our relationship with our and understanding our position in the Lord is essential or we will quit on the

2011 William E. Wenstrom, Jr. Bible Ministries 71 plan of God and fail to carry our responsibilities as our Lord’s partners (Philippians 1:27-30; 4:1-3). The next concept related to Christian fellowship that we will note is that of companionship, which deals with the fact that believers are to communicate with one another and have fellowship with one another sharing with one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11-12; 2 Tim. 2:2; 1 Thess. 5:11; Phlm. 6). Companionship is the interchange or communication (communion) that exists among companions, those associated together through a relationship they hold in common. The key ingredient in companionship is communication. Key words that describe companionship are “interchange, communion, sharing.” Communication is the sharing of concepts, feelings, ideas, information, needs, etc. through words or other symbols like body language and actions so that all members of the relationship hold these things in common. In the Christian community, companionship includes communicating on a spiritual level through a mutual sharing of the viewpoint and thinking of Christ: the Word, the filling of the Holy Spirit, and the ministries and gifts of the various members of the body of Christ. Companionship through communication would include: (1) The Vertical: This is our communion and fellowship with the Lord. (2) The Horizontal: This is our communion and fellowship with the body of Christ. The horizontal aspect of fellowship includes assembling together as a whole body (Acts. 2:42; Heb. 10:25). There are four essential aspects of a spiritual church: (1) Teaching of the Word of God. (2) Fellowship between believers. (3) Lord’s Supper and taking meals together. (4) Corporate Prayer. Characteristics of first century apostolic church: (1) Zealous (2) Visible (3) Joyful (4) Unselfish (5) Gracious (6) Unified (7) Powerful. The Christians in the early first century church were not content to meet once or even twice a week for “services as usual.” The first century apostolic church in Jerusalem met “daily” and cared for each other “daily” according to Acts 2:46 and 6:1-7. Acts 2:47 reveals that they won souls “daily” and they searched the Scriptures “daily” according to Acts 17:11 and they increased in number “daily” according to Acts 16:5 and Acts 2:47. The horizontal aspect of companionship also involves assembling in smaller groups (Matt. 18:20). It involves meeting together one-on-one (1 Thess. 5:11). Companionship with other believers involves sharing and communicating truth together and building up one another (Rom. 1:11-12; Col. 3:15-16). It also involves sharing together in worship, i.e., the Lord’s Supper (1 Cor. 10:16) the singing of hymns, psalms, and spiritual songs (Eph. 5:19; Col. 3:16), prayer (Acts 2:42; 12;

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Phlp. 1:19), the ministry of the Word (Luke 19:47-48; Acts 20:20; 2 Tim. 2:2; 1 Pet. 4:10-11); sharing together in worship involves taking part together in the Lord’s Supper. Sharing together in worship involves the singing of hymns, psalms and spiritual songs (Ephesians 5:19; Colossians 3:15-16). It involves praying together (Acts 1:1- 14; 2:1; 4:13-17; 12:1-17). Companionship with other believers involves sharing together in worship involves the ministry of the Word (Acts 17:10-11; 19:8-10; 20:17-21; 2 Timothy 2:2). Sharing together as partners in the needs (Ephesians 4:28), burdens (Galatians 6:2), concerns, joys (Romans 12:15), and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer and physical help according to the needs and ability (cf. Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess. 5:11,14,15; Heb. 10:33). Sharing together as partners in the needs, burdens, concerns, joys, and blessings is for the purpose of encouragement and challenge (1 Thessalonians 5:14; Hebrews 10:23-25). Sharing together as partners in the needs, burdens, concerns, joys, and blessings is for the purpose of prayer (Philippians 1:18-19). All of this means we must develop the art of communication. We need to be willing to share our own burdens and aspirations and be available to hear what others are saying so we may minister to needs according to the directives of the Word. The ultimate goal is to build up and enrich others in the things of Christ that we may all together experience the sufficiency of His life and tune our lives into His. We need others for that. As the early church was first devoted to the apostles’ teaching, they were also devoted to caring for one another and to sharing with one another what they were learning and what Christ was meaning to them (Acts. 2:42; Heb. 3:12-14). The fourth and final concept related to Christian fellowship is stewardship. We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). A steward is one who manages the property of another and is not an owner; he is a manager. As stewards we must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need.

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The Scriptures teach that there are at least four areas of stewardship: (1) The stewardship of time—redeeming it for eternity. (2) The stewardship of talents— identifying and developing our spiritual gifts and natural talents for the blessing of others and for God’s glory. (3) The stewardship of God’s truth—multiplying ourselves through evangelism and discipleship. (4) The stewardship of our treasures—laying up treasures in heaven through financial faithfulness. Everything that we are and possess as believers in the Lord Jesus Christ, both spiritually and materially, namely, our time, talent and treasure are in fact, trusts given to us by God which we are to invest for God’s kingdom and glory (1 Pet. 1:17; 2:11; 4:10-11; Luke 19:11-26). Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. In any good partnership, the partners share equally in both privileges and responsibilities, the assets and liabilities, and the blessings and burdens. What kind of partnership would it be if one partner took all the income and enjoyed all the privileges while the other partner did all the work and paid all the bills? No one would enter into a partnership like that, yet that is what goes on in the church today. Partners are to share and share alike in all the aspects of their enterprise. They may not do the same things since there are diverse spiritual gifts distributed to individuals in the body of Christ. In fact, members of any partnership will be much more successful in their enterprise if they work and share according to their abilities, expertise, and training, but still share the load. It is interesting that one of the most prominent uses of the koinonia group of words is its use in connection with sharing material blessings—giving money to meet financial needs. Of the 36 usages of these words, they are used 9 times specifically in connection with giving, and in a couple of other passages giving would be included among other aspects of fellowship (Acts 2:42; Phil. 1:5; Heb. 10:33). The verb koinoneo is used of giving (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15). Koinonia is used of giving (Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16). Koinonikos is also used of giving (1 Tim. 6:18). Metocho is used of giving as well (1 Cor. 9:10-17). The Lord Jesus Christ commanded believers to give and generously (Matt. 5:42; 10:8; Luke 6:30, 38). Therefore as partners in Christ’s enterprise on earth, we need to share with one another, realizing that we are not owners but stewards of the possessions God has entrusted (not given) to us. The concept and application of this partnership/stewardship combination is seen clearly in 2 Corinthians 8:12-15. In 2 Corinthians 8:12-15, Paul was asking the Corinthian believers to have fellowship as partners, as fellow sharers in Christ and laborers together in the gospel. As partners, they were to give out of their abundance to other partners, to other believers, even though they had never met. They were to do not only as a

2011 William E. Wenstrom, Jr. Bible Ministries 74 demonstration of the love of God but also because they were partners in the Savior’s enterprise on earth. Therefore, in 1 Timothy 6:18, the adjective koinonikos means to “willing to share” one’s wealth and possessions in order to meet the needs of those who are poverty stricken or destitute believers. It is related to the concept of horizontal aspect of Christian fellowship and specifically the stewardship and companionship aspect of Christian fellowship and is an expression of loving the Lord. The word is a predicate accusative meaning that it stands in predicate relation to the accusative form of the intensive personal pronoun autos , “ them ,” which is omitted by clearly implied. This type of accusative involves both accusatives being joined by an infinitive or a participle. Here we have the infinitive form of eimi joining autos and koinonikos . The predicate accusative koinonikos , “ willing to share ” is making an assertion about the wealthy Christians in Ephesus, namely, that they are to be willing to share their possessions and wealth with others who are in need whether they are members of the body of Christ or not. We will translate this adjective “ willing to share .”

Translation of 1 Timothy 6:18

1 Timothy 6:18 Continue making it your habit of commanding them to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefitting others, to be rich by means of excellent works, to be generous, willing to share. (My translation)

Summary of 1 Timothy 6:18

“Continue making it your habit of commanding them to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefitting others ” means that Paul wants the wealthy Christians in Ephesus to habitually perform actions with their wealth and possessions that are good in the sense that they are divine in quality and character because they are governed by the Spirit and the Word. These actions are good in the sense that they are according to the will of the Father and the holy standards of God, which are revealed by the Holy Spirit in the Word of God. Therefore, these actions are divine in quality and character because the teaching of the Spirit, which is recorded in the Word, is the basis for these actions. Paul implicitly wants them to be filled with or more accurately influenced by the Spirit which he commands the Ephesians to be in Ephesian 5:18. Failure to be filled with the Spirit or influenced by means of the Spirit results in a failure to perform actions that are divine good in quality and character since they are the

2011 William E. Wenstrom, Jr. Bible Ministries 75 result of being influenced by means of the Spirit. Performing actions that are the result of being influenced by the Spirit results in walking by the Spirit (Galatians 5:16). The apostle Paul wants the wealthy Christians in Ephesus to habitually performing actions with their wealth and possession that benefit the unsaved in their community and especially those who are members of the body of Christ as well as the Father. These actions are good in the sense that they are divine in quality and character because they are in accordance with the Father’s will. They are in accordance with the Father’s will because they are the result of being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these works are divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for these actions. Paul wants these wealthy Christians to habitually perform actions that are intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because they are based upon and motivated by the teaching of the Spirit in the Word of God and are thus in accordance with the Father’s will. “To be rich by means of excellent works ” teaches these wealthy Christians in Ephesus that true wealth is performing actions that are divine in quality and character and benefit both God and men. Paul wants them to be spiritually prosperous and they have a great opportunity to do so by using their wealth and possessions to benefit others in the body of Christ as well as the poor in their community and the unsaved. It tells the reader how they are to be rich. True wealth is the result of performing actions that are in obedience to the Spirit’s voice which is heard through the command of the Lord Jesus Christ to love one another as He has loved all men. True wealth is not by means acquiring an abundance of possessions or large sums of money but rather by means of good works that are the direct result of obeying the Lord’s command to love one another, which are the result of performing actions empowered by the Spirit that benefit both God and men. “Works ” refers to actions performed by wealthy Christians while in fellowship with God and were produced by the Holy Spirit through them when they exercise faith in the Word of God. This faith results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. It speaks of the works or actions that the Holy Spirit performs through the Christian as a result of the Christians’ obedience to the Lord Jesus Christ command to love one another as He loved.

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“Excellent ” is the adjective kalos , which describes these works or actions as being of the highest moral quality or character because they were done by the power of the Spirit as a result of obedience to the Lord Jesus Christ’s command to love one another as He loved. The implication is that these works were useful and a great benefit to the Christian community in Ephesus and to the Lord Himself. “To be generous ” pertains to being generous in sharing with others one’s possessions and financial wealth. It speaks not only of the attitude of being generous but acting on this attitude. It implies the specific giving or sharing one’s wealth and possessions with others in need. Paul wants the wealthy Christians in Ephesus to be generous in the sense of contributing to the needs of the body of Christ by sharing their possessions and wealth. “Willing to share ” is the adjective koinonikos , which is related to the concept of horizontal aspect of Christian fellowship and specifically the stewardship and companionship aspect of Christian fellowship and is an expression of loving the Lord. This adjective describes someone who is “willing to share” one’s possessions and financial wealth. Therefore, Paul wants the wealthy Christians in Ephesus to be “willing to share” their financial wealth and possessions with those who are in need in the body of Christ as well as outside the body of Christ.

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1 Timothy 6:19-Paul Presents The Result And The Purpose Of His Command In 1 Timothy 6:18

Review of 1 Timothy 6:17-18

In 1 Timothy 5:1-6:2, the apostle Paul gives instructions to Timothy with regards to various groups in the Ephesian Christian community. In 1 Timothy 5:1- 2, he gives instructions to Timothy with regards to his proper treatment of older and younger men and women in the church. This is followed by an extended discussion of a problem concerning widows in 1 Timothy 5:3-16. Then, in 1 Timothy 5:17-25, he addresses the proper treatment of elders and need to exercise caution when ordaining men to be overseers. Lastly, in Timothy 6:1-2, the apostle discusses the proper conduct of Christian slaves towards their masters. By these instructions, Paul is describing the Christian community as a family that is to operate according to God’s love by the power of the Spirit. The members of this family are to show proper respect and honor toward each other. This family has responsibilities and an authority structure build into it. Now, in 1 Timothy 6:17-19, Paul will address a fifth and final group, namely those Christians who were rich. 1 Timothy 6:17-19 concludes that portion of the epistle that is directed specifically at the Ephesian Christian community. 1 Timothy 6:19-20 concludes not only the epistle but also that portion of the epistle that is directed specifically to Timothy. In 1 Timothy 6:3-10, Paul issues a final indictment against the false teachers in Ephesus and their love of money. After issuing this final indictment against the false teachers, Paul then urges Timothy in 1 Timothy 6:11-16 to live a godly, exemplary life (6:11-16). Now, in 1 Timothy 6:17-19, Paul returns to the subject of wealth. In these verses, he commands Timothy to instruct those who are rich in the Christian community in Ephesus to not be arrogant or placed their confidence upon the uncertainty of riches but on God who richly supplies Christians with all things to enjoy. Then, he follows this by commanding Timothy to instruct the wealthy to perform good works with their wealth, which will result in rewards at the Bema Seat. This paragraph might appear to be out of place. However, after his teaching that the love of money is a sin, he undoubtedly wanted the Ephesians to understand that that possessing wealth is not evil in itself only the love of it. So he doesn’t want the Ephesians to get the wrong idea about wealth. There is a great danger for those who are wealthy to be deceived into thinking that it will give them security. Only God is their security. So in verses 17-19, Paul is instructing the Ephesian Christian community in Ephesus what their proper attitude toward money should be.

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The majority of Americans in the twenty-first century would be considered by Paul as being rich. The Christians in the first century would consider Americans in the twenty-first century as rich. The standard of living among the majority of Americans was much higher than the standard of living of Paul’s congregations. In fact, the standard of living among the majority of Americans is much greater than the rest of the world. Therefore, what Paul is teaching in 1 Timothy 6:17-19 is certainly applicable to Christians living in America in the twenty-first century. A lot of Americans like to deny this fact that they are wealthy in comparison to the rest of the world because they are either stingy and don’t want to part with their money or they just totally unaware of how well they have it. Flat screen televisions, I-phones, dishwashers, two cars in each family, computers, summer vacations, winter vacations in exotic places, etc. Americans are wealthy no question. Therefore, Christian Americans would do well to heed Paul’s instructions in 1 Timothy 6:17-19 and begin, if they haven’t already, using their money to advance God’s kingdom and help God’s people. Some argue that the verses are an interpolation, originally placed after verses 2 or 10. However, there is no textual evidence, which supports this idea. Contextually, these verses fit perfectly after verse 16. In verses 3-10, Paul condemned the love of money of the apostate pastors in Ephesus, which was followed by exhorting Timothy to exemplify a godly life in verses 11-16. Now, in verses 17-19, he is balancing his teaching on wealth. It is evil to love money so as to pursue it without regard for God’s will but not to possess wealth. So verses 17- 19 serve to balance, Paul’s teaching with regards to wealth. Others argue that the doxology in verses 15-16 signify an end to the epistle and thus verses 17-19 must be interpolation. However, Paul’s uses doxologies in the middle of his epistles such as in Romans 11:33-36. Therefore, 1 Timothy 6:17-19 serves to qualify Paul’s teaching in 1 Timothy 6:3-10 and is designed to help the Christians in Ephesus to put the subject of money and wealth in proper perspective. It is sin to love money more than God. However, it is not sin to possess it. In fact, having it, presents a great opportunity to help God’s people and further advance His kingdom in the world. 1 Timothy 6:17 Continue making it your habit of commanding those who are rich during this present age not to be arrogant nor place their confidence upon undependable wealth but rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our benefit for the purpose of enjoyment. (My translation) In this verse, Paul is telling Timothy to continue making it his habit of commanding the rich Christians in Ephesus to not be arrogant because they are rich or place their confidence upon the uncertainty of temporal wealth but rather place their confidence upon God the Father. Paul’s statements in 1 Timothy 1:3 and 4:6

2011 William E. Wenstrom, Jr. Bible Ministries 79 indicate that Timothy was carrying out everything he wrote in this epistle. Thus, this command here in 1 Timothy 6:17 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Furthermore, Paul would not have delegated Timothy such a difficult task as the one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. “During this present age ” refers to the particular period of human history in which the devil is the temporary ruler over planet earth in contrast to the age to come, i.e. the millennium, when Christ will rule planet earth (cf. Romans 12:2; 1 Corinthians 1:20; 1 John 2:17). “Not to be arrogant ” denies any idea of the rich Christians in Ephesus possessing an arrogant attitude of superiority. Paul does not want the rich in the Ephesian Christian community to become arrogant because their wealth is in reality a gift from God. Those who are wealthy are often deceived into thinking that they are more important than others. This is sin because their wealth is a gift from God and both the rich and the poor leave this earth with nothing. “Nor place their confidence upon undependable wealth” expresses the idea that Paul does not want the rich Christians in Ephesus to find their security in their material wealth but rather they must find their security in God the Father. It refers to an abundance of possessions and money that exceeds the norm of a particular society. There is an uncertainty with regards to wealth because it is transitory meaning it is temporary or unpredictable or undependable since it can be lost through misfortune and will be permanently lost at physical death (cf. Luke 12;13- 31; James 1:9-12; 4:13-17; 5:1-6). Material wealth is uncertain because it belongs to this period of human history when Satan is the god of this world and does not belong to millennial age or eternity future. Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as they are properly or improperly used. They are transitory (Proverbs 27:24); they are not to be trusted in (Mark 10:23; Luke 18:24; 1 Tim 6:17); they are not to be gloried in (Jer 9:23); the heart is not to be set on them (Psalm 62:10); but they are made by God (Ps 104:24), and come from God (1 Chronicles 29:12); and they are the crown of the wise (Proverbs 14:24). Material riches are used to body forth for us the most precious and glorious realities of the spiritual realm. Believers are to be good stewards with their money and talents that they have received from God (Luke 16). In the New Testament, many warnings are given of the dangers of letting money and things possess a person's heart. In the Sermon on the Mount, Jesus spoke of “treasures on earth ” and “treasures in heaven ” and called upon His followers to be careful of which treasure they chose (Matthew 6:19-21,24).

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Many of Jesus’ parables, such as the rich fool (Luke 12:13-21) and the rich man and Lazarus (Luke 16:19-31), deal with people who made the wrong choice, choosing earthly wealth over heavenly wealth. But the only true and lasting wealth is the spiritual riches of God's grace (Matthew 13:44-46). The kingdom of heaven cannot be separated from the King Himself. It is described as a treasure by the Lord in Matthew 13:44, therefore, the Lord Jesus Christ, the King of kings and Lord of lords is the treasure. Those who are obedient to the King will possess and rule with Him during the Millennium. Church Age believers are spiritually wealthy because they are in union with Christ who rules history as victor in the angelic conflict. All Church Age believers have been given an eternal inheritance on top of their salvation (Eph. 1:11, 14). “But rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our benefit for the purpose of enjoyment ” is a strong adversative clause which is marking an emphatic contrast between these wealthy Christians trusting in material wealth as their security in life with that of their placing their confidence upon the Father. It teaches from the Father from His own infinite resources provides for the Christian all things abundantly to enjoy. It speaks of the generosity of the Father. “Each and every thing ” refers to the essentials life such as food, shelter and clothing as well as material possessions and money. It not only speaks of the essentials of life but also referring to human desires. The Father abundantly supplies all of these for the Christian to enjoy. “For the purpose of enjoyment ” indicates that the purpose of God the Father abundantly providing for the Christian’s essentials and desires in life is enjoyment. It denotes that God the Father desires that His children are happy. In 1 Timothy 6:18, the apostle Paul tells Timothy to continue making it his habit of commanding the wealthy Christians in Ephesus to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefitting others. He also says that he wants the rich to be rich by means of excellent works, generous and willing to share with those in need. 1 Timothy 6:18 Continue making it your habit of commanding them to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefitting others, to be rich by means of excellent works, to be generous, willing to share. (My translation) “Continue making it your habit of commanding them to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefitting others ” means that Paul wants the wealthy Christians in Ephesus to habitually perform actions with their wealth and possessions that are good in the sense that they are divine in quality and character because they are governed by the Spirit and the Word. These actions are good in the sense that they

2011 William E. Wenstrom, Jr. Bible Ministries 81 are according to the will of the Father and the holy standards of God, which are revealed by the Holy Spirit in the Word of God. Therefore, these actions are divine in quality and character because the teaching of the Spirit, which is recorded in the Word, is the basis for these actions. Paul implicitly wants them to be filled with or more accurately influenced by the Spirit which he commands the Ephesians to be in Ephesian 5:18. Failure to be filled with the Spirit or influenced by means of the Spirit results in a failure to perform actions that are divine good in quality and character since they are the result of being influenced by means of the Spirit. Performing actions that are the result of being influenced by the Spirit results in walking by the Spirit (Galatians 5:16). The apostle Paul wants the wealthy Christians in Ephesus to habitually performing actions with their wealth and possession that benefit the unsaved in their community and especially those who are members of the body of Christ as well as the Father. These actions are good in the sense that they are divine in quality and character because they are in accordance with the Father’s will. They are in accordance with the Father’s will because they are the result of being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these works are divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for these actions. Paul wants these wealthy Christians to habitually perform actions that are intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because they are based upon and motivated by the teaching of the Spirit in the Word of God and are thus in accordance with the Father’s will. “To be rich by means of excellent works ” teaches these wealthy Christians in Ephesus that true wealth is performing actions that are divine in quality and character and benefit both God and men. Paul wants them to be spiritually prosperous and they have a great opportunity to do so by using their wealth and possessions to benefit others in the body of Christ as well as the poor in their community and the unsaved. It tells the reader how they are to be rich. True wealth is the result of performing actions that are in obedience to the Spirit’s voice which is heard through the command of the Lord Jesus Christ to love one another as He has loved all men. True wealth is not by means acquiring an abundance of possessions or large sums of money but rather by means of good works that are the direct result of obeying the Lord’s command to love one another, which are the result of performing actions empowered by the Spirit that benefit both God and men.

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“Works ” refers to actions performed by wealthy Christians while in fellowship with God and were produced by the Holy Spirit through them when they exercise faith in the Word of God. This faith results in obedience to the will of the Father, which is revealed by the Spirit in the Word of God. It speaks of the works or actions that the Holy Spirit performs through the Christian as a result of the Christians’ obedience to the Lord Jesus Christ command to love one another as He loved. “Excellent ” is the adjective kalos , which describes these works or actions as being of the highest moral quality or character because they were done by the power of the Spirit as a result of obedience to the Lord Jesus Christ’s command to love one another as He loved. The implication is that these works were useful and a great benefit to the Christian community in Ephesus and to the Lord Himself. “To be generous ” pertains to being generous in sharing with others one’s possessions and financial wealth. It speaks not only of the attitude of being generous but acting on this attitude. It implies the specific giving or sharing one’s wealth and possessions with others in need. Paul wants the wealthy Christians in Ephesus to be generous in the sense of contributing to the needs of the body of Christ by sharing their possessions and wealth. “Willing to share ” is the adjective koinonikos , which is related to the concept of horizontal aspect of Christian fellowship and specifically the stewardship and companionship aspect of Christian fellowship and is an expression of loving the Lord. This adjective describes someone who is “willing to share” one’s possessions and financial wealth. Therefore, Paul wants the wealthy Christians in Ephesus to be “willing to share” their financial wealth and possessions with those who are in need in the body of Christ as well as outside the body of Christ.

Storing Up the Treasure as a Firm Foundation for the Future

The apostle Paul in 1 Timothy 6:19 presents the result and the purpose of his command in 1 Timothy 6:18 which required that the wealthy Christians in Ephesus make it their habit of performing actions that are good in the sense of being divine in quality and benefitting others. Specifically, he wanted them to be rich by means of excellent works, generous and willing to share their wealth and possessions with those who are in need. In verse 19 he teaches that the result of obeying this command is that they will store up for themselves a firm foundation for the future. The purpose of obedience to this command is that they will experience eternal life. 1 Timothy 6:17 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, 19 storing up for

2011 William E. Wenstrom, Jr. Bible Ministries 83 themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed. (NASB95) “Storing up for themselves the treasure of a good foundation for the future ” is composed of the accusative masculine plural present active participle form of the verb apothesaurizo (ἀποθησαυρίζω ) (ahpoe-theece-ahvahreezoe), “storing up” and this is followed by the dative third person masculine plural form of the reflexive pronoun heautou (ἑαυτοῦ) (owf-too), “ for themselves ” and then we have the accusative masculine singular form of the noun themelios (θεµέλιος ) (theh-mehleeoce), “ a foundation ” which is modified by the accusative masculine singular form of the adjective kalos (καλός ) (kah-loce), “ good ” and this is followed by the preposition eis (εἰς) (eece), “ for ” and its object is the articular accusative neuter singular present active participle form of the verb mello (µέλλω ) (meh-low), “the future .”

Apothesaurizo

This verb is a compound word that is composed of the preposition apo , “away” and the verb thesaurizo , “to lay or store up,” thus the word literally means “store or lay away.” It occurs only once in the Septuagint (Sirach 3:4) and once in the New Testament (1 Timothy 6:19). In 1 Timothy 6:19, the verb apothesaurizo means “to store up” and is used of the wealthy Christian in Ephesus and its object is the noun themelios , “ a foundation ,” which is modified by the adjective kalos , “ good .” This expression θεµέλιον καλὸν refers to rewards at the Bema Seat Evaluation of the church. Thus, Paul wants the wealthy Christians in Ephesus to making it their habit of performing actions with their wealth and possessions that are divine in quality and benefit others with the result that they “store up” for themselves rewards at the Bema Seat Evaluation of the church, which will take place immediately after the rapture of the church, which is imminent. He wants them to be rich by means of excellent works, to be generous with their money and possessions and willing to share them with the result that they “store up” for themselves rewards at the Bema Seat Evaluation of the church, which will take place immediately after the rapture of the church, which is imminent. The verb’s cognate, thesaurizo appears in Matthew 6:20 where it is used by the Lord Jesus with respect to the believer gaining rewards for himself. Matthew 6:19 “Do not store up (thesaurizo ) for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up (thesaurizo ) for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; 21 for where your treasure is, there your heart will be also.” (NASB95)

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“Treasures in heaven ” speaks of rewards for the believer who loves his neighbor as himself or herself by using their money and possessions to benefit others (cf. Mark 10:21; Luke 18:22). This is the idea with the verb apothesaurizo in 1 Timothy 6:19. Matthew 19:21 Jesus said to him, “If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven ; and come, follow Me.” (NASB95) Luke 12:33 “Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven , where no thief comes near nor moth destroys. 34 For where your treasure is, there your heart will be also.” (NASB95) Therefore, in 1 Timothy 6:19, the verb apothesaurizo means “to store up” and is used of the wealthy Christian in Ephesus and denotes these Christians “storing up” rewards for themselves at the Bema Seat Evaluation of the church as result of obeying the command to love your neighbor as yourself by making it their habit of performing actions with their money and possessions that benefit their fellow human beings. The participle form of the verb is a result participle used to indicate the actual outcome or result of the action of the main verb. It emphasizes what the action of the main verb actually accomplishes. This type of participle follows the main verb in word order. Here apothesaurizo follows the main verb, which appears in 1 Timothy 6:17, which is parangello , “to command” and is omitted but implied in 1 Timothy 6:18. The command was for the rich in the Ephesian Christian community to make it their habit of performing actions with their money and possessions that are good in the sense of being divine in quality and benefitting others. This would involve the rich being rich by means of excellent works, being generous and willing to share their wealth and possessions with others in need. Therefore, the result participle indicates that Paul wants the wealthy Christians in Ephesus to make it their habit of performing actions that are good in the sense of being divine in quality and benefitting others “with the result that” they store up for themselves an excellent foundation for the future, i.e. rewards at the Bema Seat. It indicates that Paul wants the rich to be rich by means of excellent works, generous and willing to share with those in need “with the result that” they store up for themselves an excellent foundation for the future, i.e. rewards at the Bema Seat. It denotes the logical outcome of performing good works. The present tense of the verb is a customary or stative present signaling an ongoing state indicating a wealthy Christian who “exists in the state of being” arrogant because of their wealth. This indicates that Paul wants the rich in the Ephesian community to perform actions with their money and possessions that benefit others so that they “exist in the state of” storing up for themselves a

2011 William E. Wenstrom, Jr. Bible Ministries 85 foundation for the future, i.e. rewards at the Bema Seat. The active voice of the verb is stative meaning that the subject exists in the state indicated by the verb which denotes that Paul wants the wealthy Christians in Ephesus to perform good works with their money and possessions so that they, as a certainty “exist in the state of” storing up an excellent foundation for the future. We will translate ἀποθησαυρίζοντας , “ with the result that they are storing up .”

Reflexive Pronoun Heautou

The reflexive pronoun heautou is used to highlight the participation of the subject, in the verbal action, as indirect object. Its force is frequently to indicate that the subject is also the object of the action of the verb or in other words, it reflects back on the subject. Therefore, the reflexive personal pronoun heautou means “themselves.” It emphasizes the action of these wealthy Christians in Ephesus storing up “for themselves” rewards at the Bema Seat as a result of performing good works for others with their money and possessions. Heautou functions as dative of advantage meaning that these wealthy Christians are “benefitting themselves” by storing up rewards as a result of performing good works with their money and possessions. We will translate the word “ for the benefit of themselves .”

Themelios

In classical Greek, the noun themelios literally refers to a “foundation” of a house, a town, etc. In a figurative sense the word may denote the “ground” or “basis” of a legal decision or the “foundations” of a philosophical system (Moulton-Milligan, page 286). This term appears 14 times in the Septuagint where it means “foundation.” It is used in a literal sense for the “foundation” of a house or city or in a figurative sense of the “foundations” of the heavens and the earth. It is used God’s righteousness which is the “foundation” of His throne. Themelios occurs 12 times in the New Testament where it is used in a literal sense for the “foundation” of a prison (Acts 16:26) and the “foundations” of the New Jerusalem (Hebrews 11:10; Revelation 21:14, 19). The word is used in a figurative sense in Romans 15:20 and means “foundation” referring to the elementary beginnings of or founding of a Christian community built by those evangelists that communicated the gospel to its founding members. The word is used in a figurative sense in 1 Corinthians 3:10, 11 and 12 where it means “foundation.” It refers to the Christian’s union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session which is to be the basis of the Christian’s actions in order for them to receive rewards for their

2011 William E. Wenstrom, Jr. Bible Ministries 86 actions on behalf of others. By performing actions on behalf of God and others as a result of appropriating by faith their union and identification with Christians, they will perform divine good and will thus receive a reward at the Bema Seat. In Ephesians 2:20, themelios means “foundation” and is used in a figurative sense for the teaching of the apostles. It is used in a figurative sense in 2 Timothy 2:19 where it means “foundation” and refers to the church. The word occurs in Hebrews 6:1 and is used again in a figurative sense meaning “foundation” and is used with reference to repentance. In 1 Timothy 6:19, the noun themelios is used in a figurative sense and means “foundation” and is referring to the good works performed by the wealthy Christians in Ephesus with their money and possessions. The word denotes that the good works that Paul wants the wealthy Christians in Ephesus to perform on a habitual basis with their money and possessions will form an excellent “foundation” for the future. These good works serve as an excellent “foundation” for the future in the sense that they will be “the basis” or “the foundation” for rewards in the future at the Bema Seat. Therefore, themelios denotes that Paul wants the wealthy Christians in Ephesus to perform good works with their money and possessions so that they store up for themselves an excellent “foundation” for the future. Their excellent works are the “basis” or the “foundation” for rewards in the future at the Bema Seat. Themelios is an accusative direct object meaning that it is receiving the action of the verb apothesaurizo . We will translate the word “ a foundation .”

Kalos

Modifying the noun themelios , “ a foundation ” is the adjective kalos , which means “excellent” and is used of the works or actions that Paul wants the wealthy Christians in Ephesus to perform by means of the Spirit that form the basis or foundation for them receiving rewards at the Bema Seat. Kalos describes these works or actions as being of the highest moral quality or character because they were done by the power of the Spirit as a result of obedience to the Lord Jesus Christ’s command to love one another as He loved. The implication is that these works were useful and a great benefit to the Christian community in Ephesus and to the Lord Himself.

Mello

In classical Greek and the Septuagint, the verb mello means, “to be destined” or “likely to” and indicates that something is about to be done with a strong probability in the present or the future.

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In the Greek New Testament, the verb is used in such a way that the degree of probability of something happening is so great that it can be spoken of as inevitable and it also can denote intended action. The New Thayer’s Greek-English Lexicon lists the following meanings: (1) things future, things to come (2) to be on the point of doing or suffering something; to intend, have in mind, think to; of those things which will come to pass (or which one will do or suffer) by fixed necessity or divine appointment; used also of those things which we infer from certain preceding events will of necessity follow; in general of what is sure to happen; to be always on the point of doing without ever doing, i.e. to delay” (pages 396-397). The Analytical Greek Lexicon Revised lists the following lists the following meanings for the word, “to be about to, be on the point of; it serves to express in general a settled futurity; to intend; future as distinguished from past and present; to be always, as it were, about to do, to delay, linger” (page 262). A Greek-English Dictionary of the New Testament and Other Early Christian Literature-Third Edition gives the following meanings for the verb mello : (1) to take place at a future point of time and so to be subsequent to another event, be about to, used with the infinitive following (2) to be inevitable, be destined, inevitable (3) the participle is used absolutely in the meaning (in the) future, to come (4) Delay (Pages 627-628). Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following: (1) to occur at a point of time in the future which is subsequent to another event and closely related to it – ‘to be about to’ (67.62). (2) to be inevitable, with respect to future developments – ‘must be, has to be’ (71.36). (3) to extend time unduly, with the implication of lack of decision – ‘to wait, to delay’ (67.121). Analytical Lexicon of the Greek New Testament lists the following meanings: (1) predominately with an infinitive following; (a) with the future infinitive µέλλειν ἔσεσθαι will certainly take place, will come to pass (AC 11.28); (b) with the aorist infinitive be on the point of, be about to (RV 3.2); be destined to, be inevitable (GA 3.23); (c) with the present infinitive be about to, be going to, begin to (MK 13.4); as a future or as a periphrasis for settled futurity will, be going to (HE 10.27); denoting intended action have in mind to, intend to, want to (MT 2.13); denoting an action resulting from a divine decree be destined to, must, certainly will (AC 26.22); (2) the present participle used absolutely to denote what is coming future, to come, coming (HE 2.5); neuter participle as a substantive, for an unlimited extent of time to come the future (1T 6.19); (3) as extending time because of indecision τί µέλλεις ; Why do you delay? What are you waiting for? (AC 22.16) (Page 257)

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In 1 Timothy 6:19, the verb mello means “the future.” The word refers to the period of time after the believer’s physical death or the rapture whichever comes first. Specifically, it refers to the Bema Seat Evaluation of the church when at that time the Lord Jesus will evaluate the Christian’s four-fold stewardship to determine if they merit rewards or not. Therefore, Paul wants the wealthy Christians in Ephesus to habitually perform good works with their money and possessions so that they store up for themselves an excellent foundation “for the future” in the sense that these works form the basis or the foundation for them receiving rewards in “the future” at the Bema Seat. The verb functions as a substantive participle as indicated by its articular construction, which serves as a substantiver. The present tense is a “futuristic” present is used to describe a future event and typically adds the connotations of immediacy and certainty. It describes an event that is wholly subsequent to the time of speaking, although as if it were present (Wallace, page 536-537). The present tense of mello emphasizes the certainty that by performing good works with their money and possessions, the wealthy Christians in Ephesus will store up for themselves an excellent foundation. It denotes that by performing good works with their money and possessions, the wealthy Christians in Ephesus will store up for themselves an excellent foundation for the “certain” future. The futuristic present denotes the certainty of the Bema Seat or the assurance that it will take place. The active voice is stative indicating that the subject exists in the state indicated by the verb. This signifies that by performing good works with their money and possessions, the wealthy Christians in Ephesus will store up for themselves an excellent foundation for the future, which “exists in the state of being” certain. Therefore, we will translate mello , “ the certain future .”

Eis

The articular substantive participle form of the verb mello is the object of the preposition eis , which functions as a marker of purpose indicating the purpose for Paul wanting the wealthy Christians in Ephesus to perform good works with their money and possessions. He wants them to perform goods works with their money and possessions for rewards at the Bema Seat.

Taking Hold of Eternal Life

1 Timothy 6:19 Storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed. (NASB95)

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“So that they may take hold of that which is life indeed ” is composed of the conjunction hina (ἵνα ) (ee-nah), “ so that ” and this is followed by the third person plural aorist middle subjunctive form of the verb epilambanomai (ἐπιλαµβάνοµαι ) (ehpee-lahm-banoe-meh), “ they may take hold of ” and then we have the adverb ontos (ὄντως ) (on-dose), “ indeed ” and the articular genitive feminine singular form of the noun zoe (ζωή ) (zoe-ee), “ life .”

Hina

The conjunction hina is employed with the subjunctive mood of the verb epilambanomai , “ they may take hold of ” in order to form a purpose clause that emphasizes the “intention” of the preceding command. This indicates that hina is introducing a clause that presents Paul’s purpose for his wanting Timothy to command the wealthy Christians in Ephesus to store up for themselves an excellent foundation for the certain future by means of performing good works. Therefore by performing good works with their money and possessions, the wealthy Christians in Ephesus would experience eternal life in time. We will translate the conjunction “in order that .”

Epilambanomai

This verb is used in a figurative sense and means “to experience” eternal life. This is accomplished by means of exercising faith in Paul’s apostolic teaching, i.e. the gospel. By obeying Paul’s teaching to make it their habit of performing good works, to be rich by means of good works, generous and willing to share with their money and possessions, the wealthy Christians in Ephesus would be experiencing eternal life since his teaching is inspired by the Holy Spirit. To obey Paul’s teaching is to obey the Lord’s command to love your neighbor as yourself and to love one another as Christ loved. This results in experiencing eternal life. In other words, eternal life is experienced by obedience to the Word of God, which is the result of faith in the Word of God. The subjunctive mood of the verb is used with the conjunction hina to form a purpose clause. The aorist tense of the verb is a constative describing in summary fashion the wealthy Christians in Ephesus experiencing eternal life as a result of obeying Paul’s Spirit inspired command to perform good works with their money and possessions. The middle voice the verb is an indirect middle meaning that the subject acts for himself or herself or in his or her own interest. This indicates that by obeying Paul’s command to perform good works with their money and possessions, these wealthy Christians in Ephesus would experience eternal life “for

2011 William E. Wenstrom, Jr. Bible Ministries 90 their own benefit.” We will translate this verb “ for their own benefit they would experience .”

Classical Usage of Zoe

The verb zao is contracted to zo , and its corresponding noun zoe , are both found from Homer onwards. There are three primary uses in classical Greek for zoe : (1) “One’s means of existence, i.e., livelihood.” (2) “Life or existence itself.” (3) “Lifestyle.” Rudolph Bultmann commenting on the word’s classical usage, writes, “ zoe denotes in Greek the physical vitality of organic beings, animals, men and also plants. Life is understood, not as a thing, but as vitality, as the nature or manner, which characterizes all living creatures as such. Since zoe is the self-evident being of man in which he always finds himself, and not something which establishes or encounters him or alternates, zoe is never hypostatised or deified. cf. phusis , thanatos , hugieia . In Greek there is no figurative representation of zoe” (Theological Dictionary of the New Testament, volume 2, pages 832-833). Zoe is most commonly defined as movement in the broadest sense and not merely spatial movement. It is self-movement as distinct from mechanical movement and thus belongs to physics, and, in so far as this seeks causes, the cause of zoe is found in the psuche , “soul.” Thus in Plato the immortality of the soul is maintained in view of the fact that psuche and zoe belong essentially together (Phaedr. 105c; cf. Phaedr. 245c ff.; Soph. 248e ff.). Bultmann makes the following comment regarding the classical usage of zoe , he writes, “ Zoe can also be posited of the godhead to the extent that the gods, which are regarded as athanatoi both in philosophy and in popular superstition, are still classified as zoa having soma and psuche , the only point being that this sustasis is never dissolved. Thus Plato distinguishes between athanata and theta zoa (Phaedr. 246d ff.; Tim. 38c ff.). Of course, the gods which are accepted as athanatoi (the constellations) are not Supreme Being or supreme deity. Their immortality is simply unending duration in time, whereas non-temporal eternity is ascribed to supreme deity, so that zoe cannot properly be assigned to it. In Phaed. 106d Plato links together as immortal God and the eidos of zoe (ho de ge theos...kai auto to tes zoes eidos kai ei ti allo athanaton estin ). For him the cosmos is a zoon emphuchon , but it is the son of God and not supreme deity itself (Tim. 30b; 34b, 37c, 92b). On the other hand, in Soph. 248e kinesis , zoe , psuche and pronesis are ascribed to the pantelos on as well. For Aristotle the deity is incorporeal and unmoved as proton kinoun , but it is still a zoon , its zoe being eternal. Inasmuch as the deity is pantheistically understood as the total kosmos , the zoon emphuchon , we naturally find the scientific concept of zoe as the vitality of

2011 William E. Wenstrom, Jr. Bible Ministries 91 the whole taking individual shape in the specific phenomena of organic life as they rise and change and fall. Yet in Aristotle the deity stands outside the kosmos as pure nous . The energeia of nous is zoe , but the energeia of the divine nous is zoe ariste kai aidios (Metaph. XI, 7, p. 1072b, 26 ff.) (Theological Dictionary of the New Testament, volume II, pages 833-834). H.G. Link commenting on the word writes the following, “For the Greeks life belongs to the category of natural science being characterized by the power of self- movement as distinct from mechanical movement (Plato, Leg. 10, 895c ff; Phaedr. 245c ff.; Aristotle An. 2, 2 pg. 412b, 16f. pg 413a, 22 ff.). The cause of life is considered to be the psuche , “soul,” Diogenes of Apollonia imagined as an etherial substance ( aer ), while Xenophanes thought of it as a fluttering breath ( pneuma ). Just as psuche and zoe belong very closely together in Greek thought, so do psuche and soma , “body” (Plato, Phaedr. 105c ff.; Aristotle, An. 2, 1 pg 412b, 7 ff.); natural life is made up of the components soul and body. Not only each single individual but also the entire universe is thought of as a living organism ( zoon empsuchon , Plato, Tim. 30b) or as a world with a soul ( kosmos empsuchos ). Even the gods are imagined largely as living creatures (zoa ) having bipartite natures analogous to the human body and soul (Aristotle, Metaph. 11, 7 pg 1072b, 28 ff.). Thus Plato distinguishes between living creatures, which are thneta (mortal men), and athanata (immortal, i.e., gods) (Tim. 38c ff.). The Greeks considered a third component to be specific to human life, namely, the reason, mind, or understanding ( nous ). While the soma and to some extent the psuche go to make up natural life, the nous is a divine element which enters human life from outside, enhancing it beyond the natural life of animals and producing a type of existence capable of various alternatives ( bios ). Among the Stoics the slogan kata phusin zen , to live according to nature, assumed great importance. This phrase does not imply instinctive existence, but rather life which is virtuous or lived according to reason ( kata logon ), and which enables the man who is otherwise “dead” to fulfill the purpose of his existence (Epictectus, Dissertationes, 1, 9, 19; 2, 9, 7 f.; 25f. 4, 11, 3). The Greeks of the classical period saw their ideal as active involvement in the public affairs of the polis , in the Hellenistic period the Stoics idealized complete withdrawal from the outward bustle of the world, and the cultivation of one’s own inner life. The neo-Platonist differentiated between life in this world and life beyond this world. Gnosticism saw life as a descent. Zoe was associated with phos, “light,” by the Gnostic. Light was essentially divine, a tangible fluid in the divine world, definitely a physical entity, but at the same time something indestructible and possessed of lifegiving power; in word immortality ( athanasia ). In the human world this pure divine life is intermingled with matter, being imprisoned in the body. It is not present in its fullness but only in the form of tiny, scattered sparks of life. Hence, one must break free from the prison house of the

2011 William E. Wenstrom, Jr. Bible Ministries 92 body in order to enjoy, as least temporarily, the ecstatic vision ( gnosis , “knowledge”), to attain to the unity, which exists between the inner, sparks of life and the supernatural life in the divine world. This true life is attained on earth only in fleeting moments of ecstasy. Its full enjoyment must be reserved for the future, when all particles of life and light presently scattered within matter reunite in the divine world. There were 2 trends in Greek philosophy within this area of thought: True life is progressively divorced from concrete, everyday events and transferred to a supernatural, divine world. Life is increasingly seen as something tangible, “scientific”, so that true human life manifests itself not so much in the continuum of historical events as in discontinuous moments of ecstatic vision, totally divorced from history” (New International Dictionary of New Testament Theology, volume 2, pages 476-477). The Complete Biblical Library states the following in its discussion of zoe , “For the ancient Greek natural life was shared by humanity, plants and animals. The entire universe was regarded as a living entity. And yet human life was not viewed simply as the kind of natural existence enjoyed by animals. The primary distinction of life in Greek thought was between the rational life of mankind and the irrational life of animals. Thus for the Greeks the distinctive nature of human existence was the presence of “reason, the mind” ( nous, the presence of the divine within man). The precise goal of life was disputed among ancient philosophers. Classical thinkers regarded involvement in the affairs of the polis , “city,” as ideal. However, the Stoics of later Hellenism contended that withdrawal from the external (i.e., the polis) and retreat to the internal was essential for life. The ancient Greeks reasoned that true life was not in the material existence ( somata ) or the events of history. True existence ( zoe ) was to be understood as escape from the world of history to the supernatural world of nous -the distinctive nature of human existence which Gnosticism and neo-Platonism advocated. (Greek-English Dictionary Zeta-Kappa 2176-2947). For the Stoics zoe is physical life expressed in all organic creatures. The Neo- Platonist views zoe as belonging essentially to the psuche , “soul.” In Gnosticism, however, zoe without attribute denotes the divine life. Bultmann writes the following article regarding the word’s classical usage, he writes, “It thus appears that the term zoe implies a concept of true life hereafter which must have the character of individuality and which already has this to the degree that zoe includes a definite self-understanding and experience. But since man is severed from his historical particularity when the true man is loosed from the soma through which he first receives the concrete possibilities of historical life, freedom from death really means freedom from the specific possibilities of human existence (Theological Dictionary of the New Testament volume 2, page 842).

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Zoe and bios view life from different perspectives. Therefore the two are not synonymous terms to the Greek mind. Inevitably and regrettably, by using one word in the English language to translate both Greek words, we have concealed the important differences between these 2 words. Zoe is closely related to ao , aemi , “to breathe, the breath of life,” which is a necessary condition of living and to pneuma , “spirit,” and psuche , “soul.” Zoe refers to intensive life whereas bios refers to extensive life, the period or duration of life. Bios also refers to the means by which that life is sustained. In a tertiary sense, it refers to the manner in which that life is spent, that is, one’s profession or career. Bios has an ethical sense when it refers to a manner of life. According to Trench, “When bios is used to refer to a manner of life, it often has an ethical sense not found in the classical usage of zoe . Aristotle said that the slave is a ‘partner of zoes’ (he lives with the family) but not ‘a partner of biou’ (he does not share in the career of his master). According to Ammonius, Aristotle defined bios as ‘a rational life,’ and Ammonius argued that bios was never, except incorrectly applied to the existence of plants or animals but only to the lives of men. Although that distinction is made too absolutely, it is a real one that is reflected in our words zoology and biography but not in biology, which as now used is a manifest misnomer. On the one hand, we speak of ‘zoology,’ for animals (zoa ) live equally with men and may be classified according to the differences of their natural lives. On the other hand, we speak of ‘biography’ for human beings, not merely because they live but because they lead lives and make moral choices. They not only have ‘years of existence ( zoes ),’ they also have ‘ways of living (biou )’ (Prov. 4:10)” (Synonyms of the New Testament, page 108). Trench goes on to say later in the same article, “Although bios , not zoe , is used in an ethical sense in classical Greek, in Scripture the opposite seems to be the case. In the New Testament zoe is the more noble word and expresses the highest and best that the saints possess in God” (Synonyms of the New Testament, page 109).

Septuagint Usage of Zoe

The Greeks fragmented view of life was totally foreign to the Old Testament viewpoint. Life for the Hebrew was not natural or scientific phenomena but rather primarily was a duration meaning that the days of man’s life are granted by God, the Lord of life and therefore, life itself is designed for His purpose. Ordinarily zoe translates chayyim in the LXX. There are 9 other Hebrews terms, which are served by zoe on an occasion. The relevant Hebrew vocabulary is as follows: (1) Chayyim , “life.” (2) Chayah , “to live”; Piel: “to keep alive (Judg.

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21:14; “to give life, revive” (Neh. 9:6; Psa. 71:20 [70:20]); Hiphil: “to make alive” (2 King. 5:7). (3) Chay , “recover, live” (2 King. 8:10, 14; Ezek. 3:21; 18:9, 13). In the OT, the Lord Jesus Christ (Jehovah Elohim ) is the author of life. Human life originates with God (Gen. 2:7), and is a gift (Job 10:12; Psa. 21:4 [LXX 20:4]). The Lord gives human life and is the source of it (Psa. 36:9 [LXX 35:9]; Psa. 104:30 [103:30]). The Lord is the master of life meaning that He gives and takes it away as His sovereign will desires (Deut. 32:39; 1 Sam. 2:6 [LXX 1 Kings 2:6f.]). It is the Lord Jesus Christ Who sustains life (Job 10:12; 14:5), and has given mankind days and not years to live (Gen. 25:7; 47:9; Deut. 4:9; 6:2; 32:39). Life itself is highly esteemed, and a long life is the reward of God (Deut. 5:16; 30:15, 19). The Lord Jesus Christ as the Creator, created the physical body of Adam and then breathed into his nostrils the “breath of lives” (Gen. 2:7). Genesis 2:7 Next, the Lord God constructed Adam from the dust of the ground and then He breathed into his nostrils the breath of life. Consequently, Adam became a living soul. (My translation) “Constructed ” is the verb yatsar , “to construct something out of existing material,” which is used in reference to the physical body of Adam and indicates that the Lord designed the appearance and function of the human body. Psalm 139:14 I will give thanks to You, for I am fearfully and wonderfully made. (NASB95) “From the ground ” indicates that the Lord constructed from the elements of the ground, Adam’s physical body. Psalm 103:14 For He Himself knows our frame; He is mindful that we are but dust. (NASB95) The physical body of Adam was “not” created in the image of God but rather his soul since Genesis 1:26-27 states that Adam was created in the image of God and this is not said of his physical body. 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. 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. (My translation) Furthermore, the Lord Jesus Christ taught in John 4:24 that God is spirit and thus invisible therefore, the human body could not be formed in the image of God but rather the soul of man, which is invisible.

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Genesis 2:7 Next, the Lord God constructed Adam from the dust of the ground and then He breathed into his nostrils the breath of life. Consequently, Adam became a living soul. (My translation) “Breathed into ” is the verb naphach , which has as its subject, the Lord, thus teaching that He is responsible for human life and not man. Job 33:4 The Spirit of God has made (` asah ) me, and the breath of the Almighty gives me life. (NASB95) “Breath of life ” means that God produces the human soul life. The human soul contains: (1) Volition: Enables us to make decisions (2) Self- consciousness: We are aware of who we are (3) Conscience: Where our norms and standards reside (4) Mentality: Where we do our thinking (5) Emotion: Where we respond to what is in the mentality of the soul. Genesis 2:7 teaches that Adam did “not” become a living soul until God imputed soul life to his biological life, thus, indicating that life does “not” begin until God imputes soul life to the physical body. The Lord is the Creator of every human soul-past, present and future but Adam is the only human being to have his physical body personally formed by the Lord since the physical bodies of every human being since Adam have been produced by the sexual union between men and women. The Lord Jesus Christ is the only human being to be born with a human spirit, thus demonstrating further His uniqueness and everyone else in the human race receives a human spirit with eternal life imputed to it the moment they accept the Lord Jesus as their Savior. In Genesis 1:26, God “modeled” man after His image in the sense that He made man to reflect His invisible essence, thus man as to his essence is the shadow image of God who is invisible, thus the essence of man is invisible, i.e. the soul. When I say, “model” I mean that the soul of mankind is a “copy” of God and is “patterned” after God’s invisible essence. Like God, mankind would have personality and would be a moral rational being. Mankind would have a soul that would be composed of volition, self- consciousness, a mentality, emotion and a conscience. Therefore, like God, man could make choices and decisions because he would have a volition. Like God, mankind would have a mentality and would be able to form thoughts and concepts. Like God, mankind would be conscious of self and would have emotion in the sense that he would be able to respond to what is in the mentality of his soul. Like God, mankind would have a conscience where the norms and standards reside from which to co-exist with both God and other moral rational creatures. The essence of mankind is his soul, which would be invisible just as God who is

2011 William E. Wenstrom, Jr. Bible Ministries 96 spirit is invisible. Thus, the soul of man was created according to the invisible essence of God. Also, mankind is created and modeled in the image of God in the sense that God delegated authority to Adam, thus like God, Adam would rule over the earth and would be sovereign over the earth. The soul of man was created according to the image of God and not his physical body! The verb bara in Genesis 1:27 teaches us that the soul of Adam was “created out of nothing” whereas the verb ` asah in Genesis 1:26 indicates that the soul of Adam was “modeled” according the likeness and image of God Himself. The verb yatsa , “to produce out of existing material” in Genesis 2:7 refers to the physical body of Adam. Therefore, we have the “dichotomy” of Adam and the woman meaning that they were composed of body ( soma ) and soul ( psuche ). Regenerate human beings meaning human beings who are saved are “trichotomous” meaning they are composed of body ( soma ), soul ( psuche ) and spirit ( pneuma ). 1 Thessalonians 5:23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. (NASB95) We must remember that Adam and the woman were unique. When Adam and the woman were created, they were created perfect. Prior to the Fall, Adam and the woman had fellowship with God based upon the perfection of their soul life and not by utilizing eternal life since eternal life is received through regeneration, which is the Holy Spirit’s ministry on behalf of sinners who have exercised faith alone in Christ alone. Adam and the woman received eternal life “after” they had fallen and had exercised faith alone in Christ alone. Since the Fall of Adam, every person that is born into the world receives the imputation of Adam’s sin in the garden, which makes them physically alive but spiritually dead. Thus, every person born into the world is “dichotomous” meaning that they have a: (1) Body ( soma ) (2) Soul (psuche ). They don’t have a human spirit because they are spiritually dead and need to be regenerated. Adam and the woman were not spiritually dead because prior to the Fall because they did not have a human spirit since their perfection of soul life was the basis for their fellowship with God. At the moment of salvation, God the Holy Spirit created a human spirit for Adam and the woman so that the Father could impute eternal life to it. Thus, after the fall, Adam and the Woman’s relationship with God was restored by the Holy Spirit and the imputation of eternal life. This is process that they experienced is called in theology “regeneration.”

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Regeneration makes a person “trichotomous.” Regeneration takes place at the moment of salvation when the omnipotence of God the Holy Spirit creates a human spirit in the believer in order that they may receive the imputation of eternal life thus giving the believer a new divine nature that is created in the image of the Lord Jesus Christ. Regeneration is our spiritual birth and is a theological word for being born-again. Therefore, the original man and woman, Adam and Ishah were “dichotomous” (Gen. 2:7) and not “trichotomous” since eternal life is not imputed to a human spirit until the spiritual birth or regeneration. Prior to the Fall, Adam and the woman had fellowship with God based upon the perfection of their soul life and not by utilizing eternal life. In 1 Corinthians 15:45, Paul’s statement that the first Adam, “ became a living soul ” clearly indicates that God did not create Adam with a human spirit since if He did create him with a human spirit, the Scriptures would not have called him a “living soul .” But rather, the Scriptures call our Lord a “ spirit ” as the Scriptures state of the Lord Jesus Christ, the Last Adam. 1 Corinthians 15:45 So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, earthy; the second man is from heaven. (NASB95) Also further indicating that Adam was created dichotomous is the plural form of the abstract noun chayyim in Genesis 2:7. Genesis 2:7 Next, the Lord God constructed Adam from the dust of the ground and then He breathed into his nostrils the breath of life. Consequently, Adam became a living soul. (My translation) The word “ life ” is the masculine “plural” form of the noun chayyim . Therefore, this phrase literally means, “breath of lives.” Some suggest that the plural of this word refers to the human spirit and soul life but this is emphatically not the case. The Hebrew plural is used with many different significations whereas English largely restricts its use of the plural to enumerate countables. The Hebrew plural has a variety of uses, chiefly with countable and collective nouns and a special set of senses with abstract nouns. In Genesis 2:7 the plural noun chayyim is an “abstract” noun. An “abstract” noun is frequently expressed by a plural, which may have originally signified the diverse concrete manifestations of a quality or state. The “abstract” plural noun chayyim refers to the state of Adam meaning God breathed into his nostrils “soul life.” So although the word is plural in Genesis 2:7, it should be translated into the English in the singular form since the plural form of the word is referring to the state of Adam possessing soul life. Therefore, Adam was “dichotomous” meaning

2011 William E. Wenstrom, Jr. Bible Ministries 98 he was composed of physical or biological life, and soul life and not “trichotomous” meaning, body, soul and spirit. Adam and the woman’s relationship and fellowship with God was based upon their perfection since they were created perfect. As long as they maintained their perfection, they could maintain their relationship with God. The moment they failed though they lost their fellowship with God. Thus, the means of Adam and the woman’s spirituality was based upon their perfection of the soul life and not upon eternal life, which is not given until regeneration. Perfection meaning they always obeyed the Lord. Their spiritual relationship with the Lord ended with Him the moment they disobeyed the command not to eat from the knowledge of good and evil. Spiritual death is loss of fellowship with God and separation from Him as a result of the imputation of Adam’s original sin in the garden to our genetically formed old sin nature (Rom. 5:12). Adam and the Woman entered into “real” spiritual death the moment they disobeyed. Therefore, spiritual death for Adam and the Woman was the loss of perfection meaning they disobeyed the Lord’s command. At the time of the Fall (Gen. 3:6) both Adam and the woman suffered immediate spiritual death (Rm. 5:12). Adam died physically or somatically 930 years after his spiritual or pneumatic death (Gen. 5:5). When Adam sinned, the entire human race sinned (Rom. 5:12). God imputed Adam’s sin to every person born into the world in order that He might show grace and mercy to everyone (Rom. 11:32). At the moment of physical birth, every member of the human race becomes a sinner because he has received the imputation of Adam’s sin in the garden. Imputation is the function of the justice of God in crediting something to someone for cursing or for blessing. The imputation of Adam’s sin at physical birth results in every person having the nature of Adam, which resides in the genetic structure of the physical body and can never please God but is selfish and self-centered and always disobedient to God. This imputation means that every person born into the world is born physically alive but spiritually dead, but qualified for the imputation of divine righteousness through faith alone in Christ alone. Physical or biological life was all the life Adam had and all he could bequeath to his posterity but the “last” Adam, Christ gave eternal life, the very life of God. 1 Corinthians 15:22 For as in Adam all die, so also in Christ all will be made alive. (NASB95) So when a person believes on the Lord Jesus Christ when they hear the Gospel communicated to them, God creates a human spirit and imputes eternal life to the human spirit in order that they may become spiritually alive.

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When we are born-again we receive the imputation of eternal life. Eternal life enables the believer to live with God forever and has no beginning and no end and is the life of God. So when we become born-again, we have the life of God, which enables us to live with Him forever and ever. The human spirit functions according to eternal life and is in fact, the receptacle for eternal life. When a person becomes born-again or regenerated, they have passed from spiritual death to spiritual life. The human spirit enables the believer to understand the things of God (1 Cor. 2:10-14). Unbelievers can’t understand the things of God because they don’t have this human spirit and therefore, do not have eternal life. Only the believer in fellowship with God can understand the things of God. 1 Corinthians 2:14 But a natural ( psuchikos , “ soulish ”) man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 15 But he who is spiritual ( pneumatikos ) appraises all things, yet he himself is appraised by no one. (NASB95) The Old Testament teaches that obedience to God means life (Ps. 16:11 [LXX 15:11]; 21:4 [20:4]; Prov. 3:2; 4:10; 8:35 passim ), but disobedience brings death (Ps. 26:9 [LXX 25:9]; Prov. 8:36; passim ). Life and light are closely associated in the OT (Ps. 36:9 [LXX 35:9]). Faith in a life after physical death also has its origin in the relationship with the regenerate with God. Those who participate in the covenant relationships with Him through faith in the Lord will possess eternal life and will be redeemed from the power of the grave through resurrection (Ps. 49:15 [LXX 48:15]). It is within the context of the Messianic promises and eschatological messages that God clearly pronounces the assurance of resurrection from death to eternal life in the kingdom of God (Is. 26:19).

New Testament Usage of Zoe

The noun zoe appears 135 times in the Greek New Testament. The Thayer’s Greek-English Lexicon lists the following meanings for the word: (1) Life, i.e. the state of one who is possessed of vitality or is animate (2) Used emphatically, of the absolute fulness of life, both essential and ethical, which belongs to God, and through Him both to the hypostatic logos and to Christ in whom the logos put on human nature; life real and genuine(pages 273-274) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) life in the physical sense, life (2) transcendent life, life (Page 430)

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Greek-English Lexicon Based on Semantic Domains, “To be alive, to live, life” (23.88). The noun zoe is found in the following expressions in the New Testament: (1) “Eternal life ” ( zoen aionion ) (Mt. 19:16, 29; 25:45; Mk. 10:17, 30; Lk. 10:25; 18:18, 30; Jn. 3:15-16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47; 10:28; 12:25; 17:2; Acts 13:46; Rm. 2:7; 5:21; Rm. 6:22; Gal. 6:8; 1 Tm. 1:16; 1 Jn. 3:15; 1 Jn. 5:11, 13; Jude 21); ( zoe aionios ) (Jn. 12:50; Rm. 6:23; 1 Jn. 5:20); ( aionios zoe ) (Jn. 17:3); ( tes aioniou zoes ) (Acts 13:46; 1 Tm. 6:12); ( zoes aioniou ) (Titus 1:2; 3:7). (ten zoes ten aionion ) (1 Jn. 1:2; 2:25). (2) “Resurrection of life ” ( anastasin zoes ) (Jn. 5:29). (3) “Bread of life ” ( ho artos tes zoes ) (Jn. 6:35, 48, 54). (4) “Words of eternal life ” ( rhemata zoes aioniou ) (Jn. 6:67). (5) “The light of this life ” ( to phos tes zoes ) (Jn. 8:12). (6) “The Originator of life ” ( Archegon tes zoes ) (Acts 3:15). (7) “Justification of life ” ( dikaiosin zoes ) (Rm. 5:18). (8) “Newness of life ” (kainoteti zoes ) (Rm. 6:4). (9) “Of this spiritual life ” ( tou pneumatos tes zoes ) (Rm. 8:2). (10) “The spiritual life ” ( to pneuma zoe ) (Rm. 8:10). (11) “The life of God ” ( tes zoes tou theou ) (Eph. 4:18). (12) “The word of life ” ( logon zoes ) (Phil. 2:16). (13) “The book of life ” ( biblo zoes ) (Phil. 4:3); ( tes biblou tes zoes ) (Rev. 3:5); (to biblio tes zoes ) (Rev. 13:8; Rev. 21:27); ( ton biblion tes zoes ) (Rev. 17:8); ( te biblio tes zoes ) (Rev. 20:15). (14) “The promise of life ” ( epangelian zoes ) (1 Tm. 4:8; 2 Tm. 1:1). (15) “Indestructible life’ (zoes akatalutou ) (Hb. 7:16). (16) “The crown of life ” ( ton stephanon tes zoes ) (Jm. 1:12; Rev. 2:10). (17) “The gift of life ” ( charitos zoes ) (1 Pt. 3:7). (18) “The Word of life ” (tou logou tes zoes ) (1 Jn. 1:1). (19) “The tree of life ” ( tou xulou tes zoes ) (Rev. 2:7); (xulon zoes ) (Rev. 22:2); (to xulon tes zoes) (Rev. 22:14); ( tou xulou tes zoe s) (Rev. 22:19). (20) “The fountains of life-giving waters ” ( zoes pegas hudaton ) (Rev. 7:17); “ the fountain of life -giving water ” ( tes peges tou hudatos tes zoes ) (Rev. 21:6). (21) “The Spirit of life ” ( pneuma zoes ) (Rev. 11:11). (22) “A river of life-giving water ” ( potamon hudatos zoes ) (Rev. 22:1). (23) “The water of life ” (to hudor zoes ) (Rev. 22:17). The noun zoe can denote the following in the New Testament: (1) Human life (Mt. 18:8-9; Mk. 9:43, 45; Lk. 1:75; 12:15; 16:25; 8:33; Jn. 1:4; Acts 17:25; Rm. 8:38; 1 Cr. 3:22; 15:19; Phil. 1:20; Hb. 7:3; Jam. 4:14; 1 Pt. 3:10; Rev. 16:3). (2) Attribute of God (Jn. 5:26; Eph. 4:18; 1 Jn. 5:11). (3) Eternal life as a salvation gift (Jn. 6:33, 51; 10:10, 28; 17:2-3; 20:31; Acts 5:20; 11:18; 13:46, 48; Rm. 2:7; 5:18; 6:23; 1 Tm. 1:16; 2 Tim. 1:10; 1 Pt. 3:7; 1 Jn. 5:11). (4) Promise of eternal life (1 Tm. 4:8; 2 Tm. 1:1; Titus 1:2; 1 Jn. 2:25). (5) Imputation of eternal life (Jn. 3:15- 16; 36; 5:24; 8:12; 1 Jn. 3:14-15; 5:11-13). (6) Person of Christ (Jn. 6:35, 48, 51, 54; Acts 3:15; 1 Jn. 1:1) (7) Doctrine of Christ (Jn. 6:63, 68) (8) Attribute of Christ (Jn. 11:25; 14:6). (9) Title of Christ (Acts 3:15; 1 Jn. 1:1). (11) Spiritual life of Christ (Rm. 5:10; 2 Cor. 4:10-11; Heb. 7:16; 1 Jn. 1:1-2). (12) Resurrection of the

2011 William E. Wenstrom, Jr. Bible Ministries 101 believer (Jn. 5:29; 2 Cor. 5:4; Col. 3:3-4; Jude 21). (13) Spiritual life of the believer (Rom. 6:4; 8:2, 6; 2 Cor. 2:14-16; 4:10-12; Phil. 2:16; 1 Tim. 6:12; 2 Pet. 1:3). (14) Prosperity of soul from executing of the spiritual life (Gal. 6:8; 1 Tm. 6:19; Titus 3:7). (15) Prosperity of soul in the eternal state (Rev. 7:17; 21:6; 22:1- 2, 14). (16) Reward for the winner believer at the Bema Seat Evaluation (Jam. 1:12; Rev. 2:7, 10). (17) Registry of believers in eternity (Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19)

Zoe in 1 Timothy 6:19

In 1 Timothy 6:19, the noun zoe refers to the life of God, which is “eternal.” This life is received as a gift by each and every person who trusts in Jesus Christ as his Savior. They can experience eternal life in time during their lifetime by appropriating by faith the Spirit’s teaching in the Word of God that they are in union with Christ identified with Him in His crucifixion, death, burial, resurrection and session. When they sin after conversion, they cease to experience eternal life. However, when they confess their sins, they are restored to fellowship with God and are now experiencing eternal life once again. They maintain this fellowship and continue to experience eternal life after being restored to fellowship by obeying the Spirit who speaks to the Christian through the Word of God. The Christian will experience eternal life perpetually in a resurrection body throughout all of eternity because of their union and identification with Jesus Christ. The noun zoe is a genitive direct object meaning that it is receiving the action of the verb epilambanomai . This type of genitive is found with verbs which mean “to take hold of,” which is the case with the verb epilambanomai . Paul puts zoe in the genitive rather than accusative case since he wants to emphasize that with the wealthy Christians in Ephesus, their personal responsibility to experience eternal life by performing good works for those in need with their money and possessions. The articular construction of the noun zoe is a function marker to denote that the adverb ontos , which functions attributively, is in the first attributive position indicating that ontos is receiving greater emphasis than the noun zoe . We will translate τῆς ζωῆς, “ that which is life .”

Eternal Life

Since, each member of the Trinity is co-equal, co-infinite and co-eternal, each also is eternal life: (1) God the Father is eternal life (Jo. 5:26; 6:57; 1 Th. 1:9). (2) The Word of God is eternal life (Jn. 5:26, 6:35 Phlp. 2:16; 1 Jo. 1:1) (3) The Holy Spirit is eternal life (Jn. 6:63; Rm. 8:2).

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Eternal life is the very life of God has no beginning and no end and transcends time, matter and space. God is an “ever present now” because He is by nature, eternal life. Eternal life is received as a gift from God the moment you believe in Jesus Christ as your Savior. John 3:16 For God so loved the world, that He gave His uniquely born Son, that whoever believes in Him shall not perish, but have eternal life. (My translation) The Lord Jesus Christ is the incarnate Son of God and therefore He is also the incarnate eternal life of God and to reject that He is God is to reject eternal life. John 1:4 In Him was life, and the life was the Light of men. (NASB95) John 5:26 “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself.” (NASB95) John 6:33 For the bread of God is that which comes down out of heaven, and gives life to the world. (NASB95) John 6:35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.” (NASB95) John 6:48 “I am the bread of life.” (NASB95) John 6:54 “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.” (NASB95) John 6:63 “It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.” (NASB95) John 6:68 Simon Peter answered Him, “Lord, to whom shall we go? You have words of eternal life.” (NASB95) John 8:12 Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” (NASB95) John 10:28 “and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.” (NASB95) John 11:25 Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies.” (NASB95) John 14:6 Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.” (NASB95) John 14:19 “After a little while the world will no longer see Me, but you will see Me; because I live, you will live also.” (NASB95) John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, 2 even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. 3 This is eternal life, that they may

2011 William E. Wenstrom, Jr. Bible Ministries 103 know You, the only true God, and Jesus Christ whom You have sent.” (NASB95) John 20:31 but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (NASB95) Acts 3:14 “But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, 15 but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.” (NASB95) Romans 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. (NASB95) Colossians 3:1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 3 For you have died and your life is hidden with Christ in God. 4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory. (NASB95) :8 Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God, 9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity, 10 but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel. (NASB95) Hebrews 7:14 For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. 15 And this is clearer still, if another priest arises according to the likeness of Melchizedek, 16 who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life. (NASB95) The Lord Jesus Christ who is the incarnate eternal Word of life came into the world in order that He might give eternal life to men so that they could have fellowship with God. 1 John 1:1-3 teaches that the apostle John teaches that the Lord Jesus Christ who is the incarnate eternal life of God came into the world in order that He might give eternal life to men and He did this so that men could enjoy and experience fellowship with God. 1 John 1:1 Who has always existed from eternity past, who we have heard, who we have witnessed with our eyes, who we observed, even our hands touched concerning the Word who is the life (of God). 2 That is, this One who is the life (of God) was revealed (by the Holy Spirit) and we have witnessed and we testify and we are proclaiming (from God) at this particular time for

2011 William E. Wenstrom, Jr. Bible Ministries 104 the benefit of all of you this One who is the eternal life (of God), who indeed by virtue of His divine nature has always existed face to face with the Father and was revealed (by the Holy Spirit) for the benefit of all of us. 3 Who, we have witnessed and we have heard, we also are proclaiming (from God) at this particular time for the benefit of all of you in order that all of you without exception might also continue to experience fellowship and this fellowship is with the Father and with His Son, Jesus who is the Christ. (My translation) 1 John 2:25 This is the promise which He Himself made to us: eternal life. (NASB95) 1 John 5:11 And the testimony is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life. (NASB95) 1 John 5:20 And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. (NASB95) At the moment of conversion, through regeneration, the Holy Spirit creates a human spirit for the imputation of eternal life by God the Father, which makes the believer a new spiritual species meaning he now possesses the divine nature. “Regeneration” is a ministry performed by the Holy Spirit on behalf of a person the moment they believe in Jesus Christ as their Savior where He creates a human spirit for the person so that they might receive the imputation of eternal life. Titus 3:5 He (God the Holy Spirit) saved us, not on the basis of deeds (human works) which we have done in (human power) righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit. (NASB95) This human spirit with eternal life imputed to it composes the believer’s new nature, i.e. the new self and this new nature is the nature of Christ. This act of regeneration makes the believer a new spiritual species, which is the nature of Christ that can never sin and that is described in Scripture by many phrases such as the “ new self, new man, newness of life, new creation .” Galatians 3:27 For all of you who were identified with Christ have clothed yourselves with the nature of Christ . (NASB95) 1 Corinthians 15:45 So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit . (NASB95) 2 Corinthians 5:17 Therefore if anyone is in Christ, he is a new spiritual species ; the old things passed away; behold, new things have come. (NASB95) 2 Peter 1:4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature , having escaped the corruption that is in the world by lust. (NASB95)

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1 John 3:9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God . (NASB95) The human spirit is the receptacle for eternal life and together they give the believer the capacity to metabolize and apply spiritual phenomena communicated by the Holy Spirit through the teaching of the Word of God and to pray according to the will of God and to worship and serve God. Philippians 4:23 May the grace which originates from the Lord Jesus Christ be communicated to your human spirit. Amen. (My translation) The fact that all believers received a human spirit and eternal life at the moment of salvation through regeneration makes the believer “trichotomous” in the sense that he has a body, soul and human spirit. In His “bread of life” discourse recorded in John 6:22-69, our Lord taught that the eternal Word of God became a human being in order to give eternal life to those who would believe in Him. The “ bread of life ” discourse in John 6:22-69 teaches the importance of obeying the Word of God in order to enjoy and experience fellowship with God. Since the Word of God is food for the soul and sustains and prospers the soul. True life does not consist in an abundance of “things” but rather a relationship and fellowship with the Triune God. In His Great High Priestly Prayer recorded in John 17, the Lord states that eternal life is knowing the Father experientially. John 17:1 Jesus spoke these things ( John 13-16 ); and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You 2 even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. 3 This is eternal life, that they may know ( ginosko , “to know experientially ”) You, the only true God, and Jesus Christ whom You have sent.” (NASB95) Eternal life is knowing the Father and the Son experientially in the sense of personally encountering them through the process of fellowship as They are revealed in the pages of Scripture and prayer by God the Holy Spirit. It also involves being affected by this encounter with the Father and the Son resulting in the gaining of practical spiritual wisdom and more of the character of Christ. Eternal life gives the believer the capacity to experience fellowship with God after being delivered from eternal condemnation. Experiencing eternal life after salvation is described by Paul in Romans 6:4 as walking “ in newness of life .” Romans 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. (NASB95) It is appropriated after conversion by the believer who obeys the Spirit of life who reveals the will of the Father of life through the communication of the Word

2011 William E. Wenstrom, Jr. Bible Ministries 106 of life. The believer who exercises faith in the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ will experience eternal life in time. At the moment of conversion, through the baptism of the Holy Spirit, the omnipotence of the Holy Spirit placed the believer in union with Christ, identifying him with Christ’s crucifixion (Romans 6:6; Galatians 2:20), His death (Romans 6:2, 7-8; Colossians 2:20; 3:3), His burial (Romans 6:4; Colossians 2:12), His resurrection (Romans 6:5; Ephesians 2:6; Philippians 3:10-11; Colossians 2:12; 3:1) and His session (Ephesians 2:6; Colossians 3:1). The believer can not only experience victory and deliverance over sin, Satan and his cosmic system by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ but he can also experience eternal life (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). The will of the Father for the believer is to be conformed to the image of Jesus Christ (Romans 8:28-29; Ephesians 4:11-16). This is accomplished by the believer appropriating by faith the teaching that he has been crucified, died, buried, raised and seated with Christ. By doing, the believer will experience eternal life in time. Therefore, the believer experiences eternal life in time and thus experiences fellowship with God in time by obeying the will of the Father of life, which is revealed to the believer by the Spirit of life through the communication of the Word of life. The believer who is obedient to the Father’s will, which is revealed by the Holy Spirit through the communication of the Word of God will live in eternal life and thus experience fellowship with God. In Romans 8:1-8, Paul teaches that those whose minds concentrate upon the things of the Spirit, which are heard through the Word of God, will experience eternal life and fellowship with God whereas those whose minds are set upon the lusts of the sin nature will not experience fellowship with God. Romans 8:1 Therefore there is now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. 5 For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, 7 because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is

2011 William E. Wenstrom, Jr. Bible Ministries 107 not even able to do so, 8 and those who are in the flesh cannot please God. (NASB95) In Galatians 6:7-8, Paul describes setting the mind on the things of the flesh as “sowing to one’s flesh” and setting the mind of the things of the Spirit as “sowing to the Spirit.” Galatians 6:7 Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (NASB95) In Romans 6:22-23, Paul taught that the believer who obeys the flesh will result in temporal death meaning loss of fellowship whereas the one who obeys the spiritual will experience eternal life. As the believer appropriates the Lord Jesus, the Lord becomes the believer’s life. He can become life to the believer, because He is the “ living bread .” 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)

Ontos

The adverb ontos means “truly” and is describing experiencing eternal life as life in the truest sense or in other words, truly living. By performing good works with their money and possessions in obedience to Paul’s command, the wealthy Christians in Ephesus would be experiencing that which is truly life. The idea with this word is that accumulating large quantities of possessions and wealth is not living in the truest sense but rather truly living is performing good works with one’s wealth and possessions for the benefit of others in accordance with the Lord Jesus Christ’s command to love one another as He loved. The term is used in an attributive sense and is modifying the noun zoe , “ the life .” It is receiving greater emphasis indicating that Paul is emphasizing that by performing good works with their money and possessions on behalf of others in obedience to his command, the wealthy Christians in Ephesus would experience that which is life in the truest sense.

Translation of 1 Timothy 6:17-19

1 Timothy 6:17 Continue making it your habit of commanding those who are rich during this present age not to be arrogant nor place their confidence upon undependable wealth but rather upon God the Father who does, as an eternal spiritual truth, abundantly provide each and every thing for our

2011 William E. Wenstrom, Jr. Bible Ministries 108 benefit for the purpose of enjoyment. 18 Continue making it your habit of commanding them to make it their habit of performing actions that are good in the sense of being divine in quality and character and benefitting others, to be rich by means of excellent works, to be generous, willing to share 19 with the result that they are storing up for the benefit of themselves an excellent foundation for the certain future in order that for their own benefit they would experience that which is truly life. (My translation)

Summary of 1 Timothy 6:19

This verse continues Paul’s thought from verse 18 since the verb apothesaurizo , which means “store up” is a result participle presenting the result of obeying Paul’s command in verse 18. In this verse Paul wanted Timothy to continue making it his habit of commanding the rich in the Ephesian Christian community to make it their habit of performing actions with their money and possessions that are good in the sense of being divine in quality and benefitting others. This would involve the rich being rich by means of excellent works, being generous and willing to share their wealth and possessions with others in need. Verse 19 indicates that Paul wants the rich to be rich by means of excellent works, generous and willing to share with those in need “with the result that” they store up for themselves an excellent foundation for the future, i.e. rewards at the Bema Seat. It denotes the logical outcome of performing good works. Thus, Paul wants the wealthy Christians in Ephesus to making it their habit of performing actions with their wealth and possessions that are divine in quality and benefit others with the result that they store up for themselves rewards at the Bema Seat Evaluation of the church. He wants them to be rich by means of excellent works, to be generous with their money and possessions and willing to share them with the result that they store up for themselves rewards at the Bema Seat Evaluation of the church, which will take place immediately after the rapture of the church, which is imminent. Paul has in mind the Lord’s teaching in Matthew 6:19-21. “Foundation ” is the noun themelios , which is used in a figurative sense referring to the good works performed by the wealthy Christians in Ephesus with their money and possessions. The word denotes that the good works that Paul wants the wealthy Christians in Ephesus to perform on a habitual basis with their money and possessions will form an excellent “foundation” for the future. These good works serve as an excellent “foundation” for the future in the sense that they will be “the basis” or “the foundation” for rewards in the future at the Bema Seat. Therefore, themelios denotes that Paul wants the wealthy Christians in Ephesus to perform good works with their money and possessions so that they store up for

2011 William E. Wenstrom, Jr. Bible Ministries 109 themselves an excellent “foundation” for the future. Their excellent works are the “basis” or the “foundation” for rewards in the future at the Bema Seat. “Excellent ” is the adjective kalos , which is modifying the noun themelios , “ a foundation ” and means “excellent” and is used of the works or actions that Paul wants the wealthy Christians in Ephesus to perform by means of the Spirit that form the basis or foundation for them receiving rewards at the Bema Seat. This adjective describes these works or actions as being of the highest moral quality or character because they were done by the power of the Spirit as a result of obedience to the Lord Jesus Christ’s command to love one another as He loved. The implication is that these works were useful and a great benefit to the Christian community in Ephesus and to the Lord Himself. “For the certain future ” presents the purpose for Paul wanting the wealthy Christians in Ephesus to perform good works with their money and possessions. It refers to the period of time after the believer’s physical death or the rapture whichever comes first. Specifically, it refers to the Bema Seat Evaluation of the church when at that time the Lord Jesus will evaluate the Christian’s four-fold stewardship to determine if they merit rewards or not. Therefore, Paul wants the wealthy Christians in Ephesus to habitually perform good works with their money and possessions so that they store up for themselves an excellent foundation for the future in the sense that these works form the basis or the foundation for them receiving rewards in “the future” at the Bema Seat. It emphasizes the certainty that by performing good works with their money and possessions, the wealthy Christians in Ephesus will store up for themselves an excellent foundation. It denotes the certainty of the Bema Seat or the assurance that it will take place. “In order that for their own benefit they would experience that which is truly life ” presents Paul’s purpose for his wanting Timothy to command the wealthy Christians in Ephesus to store up for themselves an excellent foundation for the certain future by means of performing good works. Therefore by performing good works with their money and possessions, the wealthy Christians in Ephesus would experience eternal life in time. By obeying Paul’s teaching to make it their habit of performing good works, to be rich by means of good works, generous and willing to share with their money and possessions, the wealthy Christians in Ephesus would be experiencing eternal life since his teaching is inspired by the Holy Spirit. To obey Paul’s teaching is to obey the Lord’s command to love your neighbor as yourself and to love one another as Christ loved. This results in experiencing eternal life. In other words, eternal life is experienced by obedience to the Word of God, which is the result of faith in the Word of God. Eternal life is received as a gift by each and every person who trusts in Jesus Christ as his Savior. They can experience eternal life in time during their lifetime

2011 William E. Wenstrom, Jr. Bible Ministries 110 by appropriating by faith the Spirit’s teaching in the Word of God that they are in union with Christ identified with Him in His crucifixion, death, burial, resurrection and session. When they sin after conversion, they cease to experience eternal life. However, when they confess their sins, they are restored to fellowship with God and are now experiencing eternal life once again. They maintain this fellowship and continue to experience eternal life after being restored to fellowship by obeying the Spirit who speaks to the Christian through the Word of God. The Christian will experience eternal life perpetually in a resurrection body throughout all of eternity because of their union and identification with Jesus Christ. “Truly ” is the adverb ontos , which is describing experiencing eternal life as life in the truest sense or in other words, truly living. By performing good works with their money and possessions in obedience to Paul’s command, the wealthy Christians in Ephesus would be experiencing that which is truly life. The idea with this word accumulating large quantities of possessions and wealth is not living in the truest sense but rather performing good works with one’s wealth and possessions for the benefit of others in accordance with the Lord Jesus Christ’s command to love one another as He loved.

The Bema Seat

Romans 14:10, “But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.” “The judgment seat of God ” is compose of the articular dative neuter singular form of the noun bema (βῆµα ) (vee-mah), “ the judgment seat ” and the articular genitive masculine singular form of the noun theos (θεός ) (thay-oce), “ of God .” Moulton and Milligan state that in the papyri, the noun bema is very common in the official sense of “tribunal, judgment seat” as in the New Testament. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition list the following meanings for bema: (1) a step forward made by a foot, step (2) a very limited space, step (3) a dais or platform that required steps to ascend, tribunal (Page 175). Louw Nida define the noun bema, “A raised platform mounted by steps and usually furnished with a seat, used by officials in addressing an assembly, often on judicial matters—‘judgment seat, judgment place.’ ἐκάθισεν ἐπὶ βήµατος εἰς τόπον λεγόµενον Λιθόστρωτον ‘he sat down on the judge’s seat in the place called The Stone Pavement’ Jn 19:13. The association of a βῆµα with judicial procedures means that there is almost always an important component of judicial function associated with this term. Therefore in translating βῆµα , it is often best to use a phrase such as ‘a place where a judge decides’ or ‘a place where decisions are

2011 William E. Wenstrom, Jr. Bible Ministries 111 made’ or ‘a judge’s seat.’ The focus upon judgment is particularly important in those passages which refer to the judgment seat of God (Ro 14:10) and of Christ (2 Cor 5:10).” (Greek-English Lexicon of the New Testament Based on Semantic Domains, 7.63) The NET Bible makes the following comment, “The judgment seat ( βῆµα , bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora , the public square or marketplace in the center of a city.” The noun bema appears only four times in the Septuagint (Deuteronomy 2:5; 2 Maccabees 13:26; Sirach 19:30; 45:9). It occurs twelve times in the Greek New Testament (Matthew 27:19; John 19:13; Acts 7:5; 12:21; 18:12, 16, 17; 25:6, 10, 17; Romans 14:10; 2 Corinthians 5:10). The noun is used in Acts 7:5 for a very limited space of ground where Abraham did not possess even a foot of the land of Canaan as an inheritance yet God promised to give him this land as a possession. It is used for the judgment seat of Pilate (Matthew 27:19; John 19:13), Herod (Acts 12:21), Gallio (Acts 18:12, 16, 17), Festus (Acts 25:6, 17) and Caesar’s (Acts 25:10). Lastly, the noun appears in Romans 14:10 and 2 Corinthians 5:10 for the judgment seat of Christ. 2 Corinthians 5:10, “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.” This event will take place immediately after the rapture of the church. This is indicated by the fact that Luke 14:12-14 teaches that rewarding a believer is associated with resurrection and the rapture is when the church is resurrected. Also, Revelation 19:8 reveals that when the Lord returns to earth at His Second Advent to bring an end to Daniel’s Seventieth Week, the church is portrayed as already rewarded since she is described as dressed in fine linen, which refer to the righteous acts of the saints, a reference to rewards. Furthermore, 2 Timothy 4:8, 1 Corinthians 4:5 teach that rewards are associated with “that day” and with the Lord’s coming, which refers to the event described in 1 Thessalonians 4:13-17 that refers to the rapture. 1 Thessalonians 4:17, Revelation 4:2 and 19:8 make clear that the Bema Seat Evaluation of the church will take place somewhere either in the earth’s atmosphere or the stellar universe. Every passage in the Greek New Testament that is either addressing rewards or the Bema Seat are addressed to believers or church age believers specifically (Romans 14:10-12; 1 Corinthians 3:11-15; 2 Corinthians 5:9-10; 1 John 2:28; 1 Thessalonians 2:19-20; 1 Timothy 6:18-19; Titus 2:12-14).

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Old Testament saints are resurrected and rewarded after the church age believers are resurrected and rewarded (Revelation 19:8; Daniel 12:1-2; Matthew 24). Each and every church age believer, regardless if they were faithful or not, will receive their resurrection bodies at the rapture and all will thus stand before the Bema Seat of Christ to have their works evaluated by the Lord. The New Testament writers make clear that Jesus Christ Himself will be the judge of the church (Revelation 1-2; 1 Corinthians 4:5f; 2 Corinthians 5:10; 1 John 2:28). The Lord Jesus Christ Himself declared to the Jews that the Father had given Him authority to judge the living and the dead (John 5:22-29). The Father awarded His Son Jesus Christ the sovereign rulership over the entire cosmos as a result of His voluntary substitutionary spiritual and physical deaths on the cross. Consequently, Jesus Christ will preside over and conduct the following judgments: (1) “Bema Seat Evaluation”: The “evaluation” of the church age believer’s life after salvation to determine if they merit rewards or not (Romans 14:10; 1 Corinthians 3:11-15; 2 Corinthians 5:10; 1 John 2:28). (2) The judgment of “Israel” will take place immediately after the Second Advent and prior to the millennial reign and involves the removal unregenerate Israel from the earth leaving only regenerate Israel to enter into the Millennial reign of Christ (Ezekiel 20:37-38; Zechariah 13:8-9; Malachi 3:2-3, 5; Matthew 25:1-30). (3) The judgment of the “Gentiles” and also takes place immediately after the Second Advent of Christ and prior to His millennial reign and involves the removal unregenerate, anti-Semitic Gentiles from the earth (Matthew 25:31-46). (4) The judgment of Satan and his fallen angels and will take place at the end of human history and is their sentence for their pre-historic rebellion against God (Matthew 25:41; 1 Corinthians 6:3; 2 Peter 2:4; Jude 6; Revelation 20:10). (5) The “Great White Throne” judgment, which will take place at the end of human history and is the judgment of all unregenerate humanity in human history for the rejection of Christ as Savior (Revelation 20:11-15). The bema seat of Christ is an evaluation of the Christian’s works to determine if they merit rewards or not. Eternal salvation is not the issue at this judgment since this was determined the moment the Christian was declared justified through faith alone in Christ alone. Samuel L. Hoyt presents three views of the Bema that appear in , he writes, “Some Bible teachers view the judgment seat as a place of intense sorrow, a place of terror, and a place where Christ display all the believer’s sins (or at least those unconfessed) before the entire resurrected and raptured church. Some go even further by stating that Christians must experience some sort of suffering for their sins at the time of this examination. At the other end of the spectrum another group, which holds to the same eschatological chronology, views this event as an awards ceremony. Awards are handed out to every Christian. The result of this

2011 William E. Wenstrom, Jr. Bible Ministries 113 judgment will be that each Christian will be grateful for the reward which he receives, and he will have little or no shame. Other Bible teachers espouse a mediating position. They maintain the seriousness of the examination and yet emphasize the commendation aspect of the judgment seat. They emphasize the importance and necessity of faithful living today but reject any thought of forensic punishment at the Bema. Emphasis is placed on the fact that each Christian must give an account of his life before the omniscient and holy Christ. All that was done through the energy of the flesh will be regarded as worthless for reward, while all that was done in the power of the Holy Spirit will be graciously rewarded. Those who hold this view believe that the Christian will stand glorified before Christ without his old sin nature. He will, likewise, be without guilt because he has been declared righteous. There will be no need for forensic punishment, for Christ has forever borne all of God’s wrath toward the believer’s sins. (Bibliotheca Sacra, volume 137, number 545, January-March 1980; The Judgment Seat of Christ in Theological Perspective-Part 1: The Judgment Seat of Christ and Unconfessed Sins; page 33). At the Bema Seat, the believer’s sins are never mentioned whether these sins were confessed by the believer on earth or were not. These sins were judged at the cross (1 John 2:12). Therefore, the Bema Seat is not punitive. Hoyt writes, “Scripture teaches that for the believer God’s justice has already been fully and forever satisfied at the Cross in relation to the believer’s sins. If God were to punish the believer judicially for his sins for which Christ has already rendered payment, He would be requiring two payments for sin and would therefore be unjust. Such a concept (punishment for sin) erroneously disparages the all-sufficiency of Christ’s death on the cross.” (Bibliotheca Sacra, volume 137, number 545, January-March 1980; The Judgment Seat of Christ in Theological Perspective-Part 1: The Judgment Seat of Christ and Unconfessed Sins; pages 34- 35). The purpose of the Bema Seat is to evaluate the quality of every believer’s work whether it is good in the sense of acceptable or bad in the sense of being unacceptable. In fact, the Lord Jesus Christ evaluates the church every day according to Revelation 2-3. The Bema Seat Evaluation of the church is a time when those works that the believer performed in the energy of the sin nature will be destroyed. 1 Corinthians 3:11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ. 12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13 each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work. 14 If any man's work which he has built on it remains, he will receive a reward. 15 If

2011 William E. Wenstrom, Jr. Bible Ministries 114 any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. (NASU) The Bible teaches that every sin committed by the believer in his lifetime, both confessed and unconfessed have been forgiven as a result of Christ’s substitutionary spiritual and physical deaths on the cross, which the Holy Spirit appropriated for the believer when they trusted in Christ as Savior (Psalm 102:12; John 3:18; Romans 5:1-2, 19; 8:1; 1 John 2:12). The believer must confess his sin in order to be restored to fellowship with God. Personal sin does not sever his relationship with God but it does knock him out of fellowship with God, thus the need for the confession of sin. The Bema Seat is a time when the believer will be rewarded for his actions that were empowered by the Spirit and in response to God’s love for him. The believer who was properly motivated to serve Him and the body of Christ out of love and appreciation for what the Lord did for him will be rewarded at the Bema Seat. The believer will be rewarded for living in light of the imminent return of Christ at the rapture of the church. Every moment that the church believer lives, is an opportunity to bring glory to God and receive rewards for loving one’s neighbor as oneself. The “overcomer” church age believer or in other words those who were faithful till death or the rapture will receive rewards at the “Bema Seat Evaluation” of the church, which takes place immediately after the rapture of the church.

Rewards at the Bema Seat

There are two words in the Greek New Testament that are used to describe rewards for believers: (1) Stephanos , “wreath, garland, crown.” (2) Brebeion , “prize.” In the ancient world, the stephanos was the wreath or garland, the actual crown for winning an event whereas the brabeion was the prize given to the victor in the athletic games of the ancient world. Believers who execute the Father’s plan for their life are called in Revelation 2 and 3 “ overcomers ,” meaning that they overcame their old sin nature, the devil and his cosmic system by obeying the Word of God, which is motivated by love for God. These believers will receive the following rewards from the Lord Jesus Christ at the Bema Seat Evaluation: The “ crown of righteousness ,” is a reward given to believers for their faithfulness in executing their own spiritual life and functioning in their spiritual gift. 2 Timothy 4:7 I have fought the good fight, I have finished the course, I have kept the faith; 8 in the future there is laid up for me the crown of

2011 William E. Wenstrom, Jr. Bible Ministries 115 righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. (NASU) “The Incorruptible Crown ” describes all the crowns and is also a special crown given for faithfulness in running the race and exercising self-control in order to serve the Lord and finish the race. 1 Corinthians 9:24 Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. 25 Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. 26 Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air 27 but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. (NASU) The “ crown of life ” is given to the believer for enduring testings (trials) and temptation. James 1:12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (NASU) Revelation 2:10 Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. (NASU) The “ unfading crown of glory ” is a reward promised to pastor-teachers for their faithfulness in the discharge of their responsibilities in shepherding their flocks. 1 Peter 5:4 And when the Chief Shepherd appears, you will receive the unfading crown of glory. (NASU) “White garment ” is a reward for faithfulness in the form of a translucent uniform of glory over the resurrection body. Revelation 3:4 “But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy.” (NASU) The overcome or winner believer will receive a “ white stone ” and “ hidden manna ” and a “ new name ” written on the stone, which refers to intimate access to the Lord Jesus Christ and great responsibility in Christ’s millennial government and in the eternal state (Rev. 2:17). Revelation 2:17 “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.” (NASU)

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The “ hidden manna ” in Revelation 2:17 refers to the special intimate access to the Person of Christ during His millennial reign and throughout all of eternity and will be given only to the overcomer or winner believer. The new title on the white stone in Revelation 2:17 refers to the privilege of having intimate access to the Person of Christ during His millennial reign and throughout all of eternity which will be exclusively to the overcomer. He will also receive a New Title in the Lamb’s book of life and will have a membership to the Paradise Club and access to the Gazebo in the Garden (Rev. 2:7). Revelation 2:7 “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.” (NASU) The winner believer will have his name recorded in the historical record section of heaven (Rev. 3:12). Revelation 3:12 “He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name.” (NASU) The overcomer will have a special audience with God the Father. Revelation 3:5 “He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels.” (NASU) The noun brabeion , “prize,” refers to the believer’s inheritance or escrow blessings, which are released to the believer upon executing the Father’s plan for their lives (Eph. 1:14, 18; Phlp. 3:14; Col. 1:12; 3:23-24; 1 Pet. 1:4; He. 9:15). Philippians 3:14 I am sprinting towards the finish line for the prize, which is God the Father’s invitation to privilege residing in the Person of Christ Jesus. (My translation) Every church age believer has the opportunity to receive his eternal inheritance if he fulfills the condition of being faithful till death or the rapture whichever comes first and thus executes the Father’s will for his life. If we are not faithful and don’t stay habitually in fellowship with the Lord we will be disqualified from receiving rewards. Colossians 3:23 Whatever you do, do your work heartily, as for the Lord rather than for men 24 knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. 25 For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality. (NASU) The prize is given to the overcomer and refers to the privilege of ruling with Christ during His millennial reign and throughout the eternal state, and only the overcomer will receive it (Ro. 8:16-18; 2 Tim. 2:12a; Rev. 2:26; 3:21).

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Revelation 2:26 “He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS.” (NASU) Revelation 3:21 “He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne.” (NASU) The prize is also intimate access to the Person of Christ during His millennial reign and the eternal state and thus it involves having the privilege of being a companion to the Lord during His millennial reign and throughout the eternal state. The believer who does not execute the Father’s plan by habitually remaining out of fellowship through disobedience and will experience loss of rewards and temporary shame and embarrassment when he stands before the Lord Jesus Christ at the Bema Seat Evaluation. 1 John 2:28 Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. (NASU) Hoyt commenting on 1 John 2:28, writes, “The Bible suggests that there will be shame at the judgment seat of Christ to a greater or lesser degree, depending on the measure of unfaithfulness of each individual believer. Therefore it should be each believer’s impelling desire to be well-pleasing to the Lord in all things. Although Christians apparently will reflect on this earthly life with some regret, they will also realize what is ahead for them in the heavenly life. This latter realization will be the source of boundless joy. English strikes a proper balance on this subject. ‘Joy will indeed be the predominant emotion of life with the Lord; but I suspect that, when our works are made manifest at the tribunal, some grief will be mixed with the joy, and we shall know shame as we suffer loss. But we shall rejoice also as we realize that the rewards given will be another example of the grace of our Lord; for at best we are unprofitable servants’ (E. Schuyler English, “The Church At the Tribunal,” in Prophetic Truth Unfolding Today, ed. Charles Lee Feingberg [Old Tappan, NJ: Fleming H. Revell Co., 1968], p. 29) The elements of remorse, regret, and shame cannot be avoided in an examination of the judgment seat of Christ. But this sorrow must be somewhat relative because even for the finest of Christians there will be some things worthy of unceasing remorse in the light of God’s unapproachable holiness. This would mean that the finest of Christians could be sorrowful throughout eternity. However, this is not the picture that the New Testament gives of heaven. The overwhelming emotion is joyfulness and gratefulness. Although there is undeniably some measure of remorse or regret, this is not the overriding emotion to be experienced throughout the eternal state. The emotional condition of the redeemed is that of complete and unending happiness. Emotion proceeds from the realization of facts in personal experience. Hope will at last become reality for all those who are delivered from the bondage of corruption

2011 William E. Wenstrom, Jr. Bible Ministries 118 into the glorious liberty of the children of God (Rom. 8:18-25). Elimination of the curse, pain and death will also remove sorrow, tears and crying (Rev. 21:4). The judgment seat of Christ might be compared to a commencement ceremony. At graduation there is some measure of disappointment and remorse that one did not do better and work harder. However, at such an event the overwhelming emotion is joy, not remorse. The graduates do not leave the auditorium weeping because they did not earn better grades. Rather, they are thankful that they have been graduated, and they are grateful for what they did achieve. To overdo the sorrow aspect of the judgment seat of Christ is to make heaven hell. To underdo the sorrow aspect is to make faithfulness inconsequential.” (Bibliotheca Sacra, volume 137, number 545, January-March 1980; The Judgment Seat of Christ in Theological Perspective-Part 2: The Negative Aspects of the Christian’s Judgment; pages 131-132). J. Hampton Keathley III has an excellent comment on the noun bema , he writes, “Both Romans 14:10 and 2 Corinthians 5:9 speak of the “judgment seat.” This is a translation of one Greek word, the word bema . While bema is used in the gospels and Acts of the raised platform where a Roman magistrate or ruler sat to make decisions and pass sentence (Matt. 27:19; John 19:13), its use in the epistles by Paul, because of his many allusions to the Greek athletic contests, is more in keeping with its original use among the Greeks. This word was taken from Isthmian games where the contestants would compete for the prize under the careful scrutiny of judges who would make sure that every rule of the contest was obeyed (cf. 2 Tim. 2:5). The victor of a given event who participated according to the rules was led by the judge to the platform called the Bema . There the laurel wreath was placed on his head as a symbol of victory (cf. 1 Cor. 9:24-25). In all of these passages, ‘Paul was picturing the believer as a competitor in a spiritual contest. As the victorious Grecian athlete appeared before the Bema to receive his perishable award, so the Christian will appear before Christ’s Bema to receive his imperishable award. The judge at the Bema bestowed rewards to the victors. He did not whip the losers. ’ We might add, neither did he sentence them to hard labor. In other words, it is a reward seat and portrays a time of rewards or loss of rewards following examination, but it is not a time of punishment where believers are judged for their sins. Such would be inconsistent with the finished work of Christ on the Cross because He totally paid the penalty for our sins. Chafer and Walvoord have an excellent word on this view: With reference to sin, Scripture teaches that the child of God under grace shall not come into judgment (John 3:18; 5:24; 6:37; Rom. 5:1; 8:1; 1 Cor. 11:32); in his standing before God, and on the ground that the penalty for all sin—past, present, and future (Col. 2:13)—has been borne by Christ as the perfect Substitute, the believer is not only placed beyond condemnation, but being in Christ is accepted in the perfection of Christ (1 Cor. 1:30; Eph. 1:6; Col. 2:10; Heb. 10:14) and loved of God as Christ is loved (John

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17:23). (Lewis Sperry Chafer, Major Bible Themes: 52 Vital Doctrines of the Scripture Simplified and Explained , rev. John F. Walvoord, editor, Zondervan, Grand Rapids, 1974, p. 282) Again, Chafer writes concerning the Bema , ‘It cannot be too strongly emphasized that the judgment is unrelated to the problem of sin, that it is more for the bestowing of rewards than the rejection of failure.’ (Lewis Sperry Chafer, Systematic Theology , Vol. IV: Ecclesiology-Eschatology, Dallas Seminary Press, Dallas, TX, 1948, p. 406) (J. Hampton Keathley III, The Doctrine of Rewards: The Judgment Seat ( Bema ) of Christ; page 2; Biblical Studies Press; www.bible.org 1997)

Stewardship of Treasure

In 1 Timothy 6:17-19, Paul is discussing the believer’s stewardship with regards to money. By performing good works for the benefit of others with their money and possessions the wealthy Christians in Ephesus would be good stewards with the treasure or money that God has given them. A steward is a manager, not an owner. He is one who manages the property of another. God is the owner and we are the managers of the various stewardships He has given. This includes the whole of life, of course. But to be good stewards of His grace, we must know the precise areas of stewardship for which God is holding us accountable. Stewardship is one of four concepts related to Christian fellowship. (1) Relationship with Christ: We are all permanently united together by the common (eternal) life that we share as a result of regeneration and the Baptism of the Spirit (Acts 2:42; 1 C. 1:9; 1 Jn. 1:3). (2) Partnership: We are to work together for a common purpose to obtain common objectives for the glory of God and the gospel of Jesus Christ (cf. Phil 1:27; Phlp. 1:5; Gal. 2:9; Heb. 1:9). (3) Companionship: We are to communicate with one another and have fellowship with one another sharing with one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11- 12; 2 Tim. 2:2; 1 Thess 5:11; Phlm. 6). (4) Stewardship: We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes.

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A steward is one who manages the property of another and is not an owner; he is a manager. As stewards we must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Everything that we are and possess as believers in the Lord Jesus Christ, both spiritually and materially, namely, our time, talent and treasure are in fact, trusts given to us by God which we are to invest for God’s kingdom and glory (1 Pet. 1:17; 2:11; 4:10-11; Luke 19:11-26). Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. In any good partnership, the partners share equally in both privileges and responsibilities, the assets and liabilities, and the blessings and burdens. What kind of partnership would it be if one partner took all the income and enjoyed all the privileges while the other partner did all the work and paid all the bills? No one would enter into a partnership like that, yet that is what goes on in the church today. Partners are to share and share alike in all the aspects of their enterprise. They may not do the same things since there are diverse spiritual gifts distributed to individuals in the body of Christ. In fact, members of any partnership will be much more successful in their enterprise if they work and share according to their abilities, expertise, and training, but still share the load. The Lord Jesus Christ taught His disciples the importance of being obedient servants of God. He taught His disciples to be profitable rather than unprofitable servants of God. A profitable servant is obedient whereas the unprofitable servant is disobedient (Matthew 24:47-51; 25:14-30). The believer’s stewardship of treasure will also be evaluated by the Lord at the Bema Seat. The believer also must be a good steward with money. Scripture has a tremendous amount to say about money or material possessions. Sixteen of the thirty-eight parables of Jesus deal with money. It interesting that one out of every ten verses in the New Testament deal with this subject. Scripture has 500 verses on prayer, less than 500 verses on faith, but over 2,000 verses on the subject of money. Money is an extremely important issue because a person’s attitude toward it is so determinative of his relationship with God, on fulfilling his purpose in this life, and on his character. Financial planning is biblical and is a means to good stewardship, to freedom from the god of materialism, and a means of protection against the waste of the resources God has entrusted to our care (Proverbs 27:23-24; Luke 14:28; 1 Corinthians 14:40). Financial planning should be done in dependence on God’s direction and in faith while we rest in Him for security and happiness rather than in our own strategies (Proverbs 16:1-4, 9; Psalm 37:1-10; 1 Timothy 6:17; Philippians 4:19).

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Financial faithfulness ultimately flows out of the recognition that everything we are and have belongs to the Lord (1 Chronicles 29:11-16; Romans 14:7-9; 1 Corinthians 6:19-20). Life is a temporary sojourn in which Christians are to see themselves as aliens, temporary residents, who are here as stewards of God’s manifold grace. Our spiritual gift, time and finances are all trusts given to us by God which we are to invest for God’s kingdom and glory (1 Peter 1:17; 2:11; 4:10-11; Luke 19:11-26). One of God’s basic ways to provide for our needs is through work meaning an occupation through which we earn a living so we can provide for ourselves and our families (2 Thessalonians 3:6-12; Proverbs 25:27). The money we earn is also to be used as a means of supporting God’s work and helping those in need, first in God’s family and then for those outside the household of faith (Galatians 6:6-10; Ephesians 4:28; 3 John 5-8). Believers must have discipline with regards to saving money. The first principle with regards to this is that the believer must maintain a proper view of ownership. Remember, all his wealth ultimately belongs to God. We are managers, not owners (1 Chronicles 29:11-16; Luke 16:12). Also believer must maintain a proper view of our security. We are to put our trust in the Lord and not in our investments (1 Timothy 6:17). The Christian must beware of impure and unbiblical motives, priorities, and reasons for saving such as anxiety and hoarding as a result of insecurity or covetousness (Matthew 6:25-33; Luke 12:13-31). He or she must make decisions concerning future investments by going to the Father in prayer in order seek His will (James 4:13-15). They must never use money in saving/investment programs that God desires be used for giving. This occurs when savings or investments become extreme and for the wrong reasons as seen above (Luke 12:16-21; 1 Timothy 6:18-19; 1 John 3:17). The Christian must avoid high-risk investments or get-rich-quick schemes (Proverbs 21:5; 28:20, 22; 1 Timothy 6:9). Lastly, the believer must watch his priorities in the sense that they are to make the kingdom of God his number one investment (Matthew 6:33; Luke 12:31; 1 Timothy 6:18-19). The Christian is required by the Word of God to evaluate purchases according to Biblical principles. They must ask themselves, “Can I pay cash or will the purchase put me in debt?” They ask, “Do I have complete peace about this purchase with no doubt?” (Romans 14:23; Colossians 3:15) We must be careful and understand that our sin nature can make us rationalize a purchase that we shouldn’t make. The believer must ask “Is it a real need or a matter of greed?” (1 Timothy 6:9; 1 John 2:15) They must ask “Will it be profitable to my family, our spiritual growth, our health, our ministry, the Lord’s reputation, and will it increase our love for the Lord or could it hinder it?” (1 Timothy 3:4: 5:8; 1 Corinthians 6:12). They should also ask “Is my lifestyle

2011 William E. Wenstrom, Jr. Bible Ministries 122 adequate or more than adequate?” or “Do I need to reduce my spending by lowering our expected standard of comfort?” (Matthew 6:33; Luke 12:15, 23; Proverbs 15:16-17; 16:8; Ecclesiastes 5:10-11). God favors lending (investing) over borrowing because it promotes freedom and wise stewardship (Deuteronomy 15:5-6). The Bible teaches that unwise borrowing can put us in a position of servitude (Proverbs 22:7). It also teaches us to use credit wisely and avoid it whenever possible. Though not prohibited by Scripture, credit is generally mentioned in a negative sense. Romans 13:8 is often used as an absolute prohibition against borrowing, but it does not necessarily forbid the use of credit. It simply teaches the necessity to pay one’s obligations whether physical or spiritual as they come due. Concerning credit there are two basic alternatives: (a) Buy now on credit and pay the installments with interest. (b) Save now and buy later with cash and save the interest. Remember that interest adds to the cost of living and consequently reduces our capacity for wise stewardship. If we must borrow, we should seek low interest for short terms. We must be aware of the fact that credit can be risky because it can place people in bondage to creditors and to their own desires rather than to God’s will. It makes impulsive buying too easy. Satan’s cosmic world system depends heavily on impulsive buying to cover over a bored, frustrated life. Credit can be used as a substitute for trusting God or to get what we want in place of waiting on Him. Sometimes people use credit to prevent themselves getting into a situation where they have to depend on God. They do this because they are afraid He won’t give us what we want when we want it (Ps. 37:7-9, 34; 147:11; Matt. 6:30-34; Phil. 4:19). Another important principle to remember is that credit reduces our ability to give to God and to those in need. The use of credit is often nothing more that a failure to be content with what we have (Phil. 4:11; 1 Tim. 6:6-8; Heb. 13:5). A materialistic person is never content with what he or she has but the spiritual person learns to be content with what he has or doesn’t have. When it comes to borrowing, we must not purchase something on credit if it will jeopardize our financial freedom. We must never go into debt today based upon a future event like a raise or a potential sale. This is nothing more than presuming upon the Lord and His sovereignty. Another principle is that we are never to go into debt for a house before we have secured a source of income (Prov. 24:27). We are never to finance daily needs, living expenses, or pleasure items. A Christian should never finance items that depreciate quickly, except on very short terms (i.e., 30-90 days). On appreciating items, such as a house or for business investments, the Christian should never borrow beyond their ability to

2011 William E. Wenstrom, Jr. Bible Ministries 123 cash out of the obligation through sufficient collateral plus the value of the item, should it be necessary to sell. A believer must never allow debts (excluding mortgage) to exceed 20 percent of their take-home pay. They must seek after ten percent or less. They must never allow a mortgage payment (including insurance and taxes) to exceed 25 or 30 percent of their take-home pay. In regards to borrowing the believer must always ask himself or herself the question, “Do I really need this?” or “Have I asked the Father for it in prayer and waited long enough for Him to supply it?” or “Am I impatient and seeking immediate gratification?” or “Is God testing my faith, values, or my motives?” The believer should ask himself or herself, “Did I wrongly spend the money God provided for this item or have I violated God’s financial principles?” or “Am I guilty of being stingy?” In Romans 13:8, Paul prohibits the Roman Christians to owe nothing to anyone meaning that they are to fulfill their financial obligations to everyone, thus he is teaching by way of implication that they are to be good stewards with their finances. Romans 13:8 All of you continue making it your habit to owe absolutely nothing to anyone except to continue making it your habit of divinely loving one another because the one who, at any time does divinely love the other person fulfills the Law.

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