Luke 2:41-50, “Get It Together” (2)

The adjective means “intelligent, wise, with good sense.”  The NKJV translates this “prudent” to differentiate it from wisdom.  As for the difference in English, prudence involves caution and careful planning while wisdom is the more general term dealing with a sound approach to life. 

·       Mt 11:25: God had hidden things from the wise and prudent (Lk 10:21). 

·       Ac 13:7: Sergius Paulus was a prudent man.

·       1Co 1:19: A quote from Isa. 29:14, where God says He will bring to nothing the understanding (noun form) of the prudent.

The noun refers to the “faculty of comprehension, intelligence, acuteness.”  We’re not talking about the brain but an ability to see things in a right perspective.

·       Mk 12:33: The scribe responded to Jesus, saying “to love God with all your u.”  Jesus had said, as recorded in all three gospels (Mt. 22:37; Mk. 12:30; Lk. 10:27), to love God “with all your mind,” using the term dianous which is part of this family of words.  The “nous” (mind) is the faculty by which we “understand.”  To put a “dia” in front of it is to add a sense of thoroughness to our understanding.  One thing we conclude is that Jesus did not say to simply love God with your brain, a grasping of the facts.

·       Lk 2:47: all who heard Jesus (12 yrs old) were amazed at his u & answers.  And remember from the previous post, Mary and Joseph “did not understand” what Jesus meant about “His Father’s business.”

·       1Co 1:19: I will bring to nothing the u of the prudent.

·       Eph 3:4: if they read his 1st letter they'll u Paul's knowledge of Christ.

·       Col 1:9: be filled w/knowledge of his will in all ... spiritual u.  Again, Paul is clear.  The Bible knowledge that fills us needs to be the kind of knowledge that is wise and perceptive.

·       Col 2:2: Paul labors that their hearts would be knit together in love and to all riches of full assurance of u.  This tells us that part of gaining “understanding” has to do with the Word of God and the teacher of the Word of God.

·       2Ti 2:7: Prayer: the Lord give them u in all things.  We pray that people will have understanding because the Lord must do the work.

The negative adjective, means a person is “without understanding, discernment.”

·       Mt 15:16: to Peter Jesus said, Are you also without u? (Mk 7:18)

·       Rom 1:21: their foolish hearts were darkened.

·       Rom 1:31: the list of sins includes being without understanding.

·       Rom 10:19: a quote of Moses (Dt. 32:21, the Song of Moses) concerning Israel, "By a foolish nation I will anger you.”

There is more to come!  Much more that we need to “put together.”

Matt. 13:18-23, “Get It Together” (1)

There is “knowledge” of the facts, “wisdom” in using that knowledge, and then there is “understanding.”  Let me share Vine’s description of this term:

primarily, "to bring or set together," is used metaphorically of "perceiving, understanding, uniting" (sun), so to speak, the perception with what is perceived.

“Perception” is critical point.  You might think this is “wisdom,” and in Eph. 5:17 understanding is the opposite of being unwise.  But as I see it, “understanding” is between knowing the facts and using the facts.  It indicates you have brought the strands of information related to something, and it has affected your heart. 

In this post I just want to list the verb uses because it starts with what is likely the most important issue of understanding.  For space, “u” is “understanding.”

·       Mt 13:13-15: Isaish: hearing but shall not u. Ye shall hear and not u. Eyes and ears closed lest they u and be converted. Also in Mk 4:12; Lk 8:10; Ac28:26,27.  Israel got the facts through the prophets, but these facts would not grip their hearts, which is the seat of “understanding.”

·       Mt 13:19,23: parable of soils: one u not; one u.  Both receive the gospel but one has no heart engagement, the other does. (Lk. 8:17,21)

·       Mt 13:51: Jesus asks: have you u all things? Yes, they said.  Interesting.  Are the disciples saying, “we have the facts” or that they truly “understand?”

·       Mt 15:10: Jesus calls the multitudes to “hear & u.”  Not just the facts. (Mk. 7:14)

·       Mt 16:12: then they u he spoke of spiritual leaven, not literal. Remember: “understanding” involves bringing together various strands.  When the saw that He was not talking about literal bread then they could understand.

·       Mt 17:13: disciples u he spoke of John the B. 

·       Mk 6:52: disciples considered not the miracle of loaves bec. hearts were hard.

·       Lk 2:50: they u not Jesus’ remark about His Father's business (age 12).

·       Lk 18:34: disciples didn't u what Jesus said of His death, resurrection.  Note: this was the third time Jesus had told them of His coming suffering.

·       Lk 24:45: Jesus opens their understanding (nous, the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining) so they can u Scripture.  He enabled the organ of perception to they could perceive.  This is a New Covenant issue (cf. Deut. 29:2-4; Jer. 31:31-34).

·       Ac7:25ab: Moses thought his brothers would u his mission but they u not.

·       Ac13:27: those in Jerusalem knew not Christ or prophets.

·       Ro 3:11: there is none that understands.

·       2Co 10:12: those who measure and compare selves by selves are not wise.

·       Eph 5:17: be not unwise but understanding what will of Lord is.

The next post will build considerable on this.

1 Peter 1:13-21, God Has No Partiality

There’s a lot of talk about “prejudice” in our society.  It’s quite likely that, no matter what side you are on in the political circles, it’s not just a matter of talk but is a fact.  I say this because our Lord is concerned about this issue, even in and especially in His Church.  There are 4 words in this family, and this time I’ll just take them one at a time.  Each is a compound word, joining the Greek words pros (to, towards) + hoptanomai (to look at, behold) + lambanō (to take up something).  Put them together and we have “a respecter of persons, looking at someone with favorability.”

The masculine noun, a respecter of persons, is found once in Ac. 10:34.  Peter said to Cornelieus, "God is not one to show partiality."  The whole story throughout Ac. 10 is about this, God working on Peter’s Jewish attitude, that God’s choice of Israel meant that He thought less of the Gentiles.  The truth was that God choice Israel to be His avenue through which redemption would come to the entire world.  The OT makes it clear of God’s plan to provide a Savior for all the families of the nations. Study Rom. 15:7-13 and note the OT quotes that prove this point.

The feminine noun, respect of persons, is used 4 times. 

·       Rom 2:11: there is no partiality w/God. The context again is Jew/Greek.

·       Eph 6:9: no partiality by God to masters or slaves.  The bias that was acceptable in society has no place in the Body of Christ.

·       Col 3:25: judgment w/o partiality (context is same as above, slaves and masters).  Pay attention to this.  The issue is not “sharing the wealth,” as if impartiality means everyone is the same.  Everyone is not the same.  Some have more money than others, more education than others, a higher political standing, and so forth.  But all will be judged by the Lord on the same standard: what did you do with what you had, not what you didn’t have? 

·       Jas 2:1: do not hold the faith of Christ with personal favoritism/partiality. 

The verb, to have respect of persons, is also in James 2 (2:9) where James emphasizes the rich and poor in the Body of Christ.

The adverb has an alpha/”a” preceeding, making it negative: without respect of persons, and is found in 1 Pt. 1:17: the Father impartially judges each man according to his works.  The application is that, since we call on our impartial Father, we should live our lives here in fear.

Vine (on above 4 terms) says this: denotes respect of persons, partiality, the fault of one who, when responsible to give judgment, has respect to the position, rank, popularity, or circumstances of men instead of their intrinsic conditions, preferring the rich & powerful to those who are not so.

Job 14:13-22, Change is a’comin!

Here is a simple study that affirms the precise wording of the Bible.  In Job 14 Job speaks of “change” twice, but the Hebrew words are not the same.

In 14:14 Job speaks of death: If a man dies, shall he live again?  That’s a great question, and we might assume he means, “is there life after death?”  But he more likely means, “if a man dies, will he live again on earth?  Will he again be able to enjoy life on earth?”  He is more concerned with the finality of death, as can be seen in 14:10: But man dies and is laid away; indeed he breathes his last and where is he?

But 14:14 continues, in the parallel line, All the days of my hard service I will wait, till my change comes.  The word “change” is synonymous with “death.”  On one hand, he says he will not live again, not necessarily denying the resurrection, but rather denying reincarnation.  We don’t get a “repeat.”

But what does it mean to “change?”  The Hebrew halipa used 12 times in the OT is used of a “change of garments” in 8 of those uses, the first use being Gen. 45:22 when in Egypt Joseph gave his brothers changes of garments before they returned to bring Jacob back to Egypt.  In 1 Ki. 5:14 Solomon sent a labor force to Lebanon, ten thousand a month in shifts.  All these uses speak of a change that occurs with continuation.  Job used this term because he did understand there was life after death, a change with continuation.  Verse 15 refers to this afterlife, when we appear before God: You shall call, and I will answer You; You shall desire the work of Your hands.

We should not be surprised at this as Heb. 11:10-16 makes it clear the Patriarchs were looking for a city not made with hands, eternal in the heavens.  The OT may not give much detail about this future life but it is and must be true: accountability to our Creator, the Judge of the whole earth, must come.

Later in 14:20 we again see the English “change:” You change his countenance and send him away.  Here Job is speaking of the stages of life.  In the midst of this life on earth God brings a man through “changes of life,” we could say, such as what Job was experiencing. 

Here the word is sana (22x) that specifically means “to repeat, do again.”  The first use is in Gen. 41:32, again in the context of the story of Joseph in Egypt, when Pharaoh’s dream is repeated.  Job, correctly of course, did not use this term in 14:14 because it would have indicated “reincarnation,” a repeat living of life, a second chance, etc.  But he uses it here because he is talking about the look on his face, something that changes several times throughout life, from childhood to youth to adulthood to old age. 

Simple study.  Great reminder.  Every word of God is pure; He is a shield … (Prov. 30:5).  The word of the LORD is proven; He is a shield … (Ps. 18:30).

Psalm 113

Here is a wonderful, short and symmetrical (three stanzas with six lines each, and a call to praise the LORD at the beginning and end) Psalm that involves a great call to praise.  It is the first of the Hallel Psalms, Psalms 113-118 which were read at various feasts but were especially fit for Passover (according to Spurgeon in his introduction to Psalm 113).  Passover, of course, celebrated God’s deliverance of His people from Egypt, an event (and series of events) that could fit well the theme of praise in Psalm 113.

·         113:1-3: The servants of the LORD are called to praise Him forever (from this time and forevermore) and always (from the rising of the sun to its going down).  What reason is there for such praise?

·         113:4-6: Our motivation is, as always, the character and goodness of the LORD.  There is no one like Him in the way that He, the One who is high above all nations and Whose glory is above the heavens, the way that He humbles Himself to behold what is going on in the heavens and earth.  Yes, He must humble Himself to observe the goings on in heaven; He looks down upon them.  (Note: the Hebrew word for "humbles" is used 29 times in the Old Testament and this is the only time it refers to God.  Otherwise it always refers to those that He looks upon and cares for as we see in the concluding versus of this Psalm.)

     So how much greater our praise when He also pays attention to what happens on earth and cares for people there.  Do we have any examples of God doing this?  Yes!

·         113:7-9: He takes the weakest on earth, the poor and needy, and He raises them to sit with princes.  And He blesses the barren woman by granting her a home and joy like that of a mother.  Likely the writer has specific situations in mind as we generally assume that the Psalms come from the experiences of the composers.  As we noted, the desire to remember the deliverance of the enslaved people of Israel from Egypt makes this a great Hymn.

Is there actually any person who cannot give a hearty AMEN to this Psalm?  Who has experienced any blessing or privilege or encouragement that should not stop and praise the LORD for bending down from His exalted position to bless the poor and needy?  This Psalm is about the grace of God.  It is a reminder that, at all times and in every situation, any goodness we experience is from the hand of the LORD Most High who, unlike any other god has humbled Himself so as to pay attention to those He has made!

Let us make this day a great day of praise.  With our lips, and with our life, let us PRAISE THE LORD!

2 Cor. 3:1-6, Our Sufficiency

As we continue, even in the ordinary uses of this adjective (e.g. a “long” time) we see that one thing in our lives is connected to another.  If I spend a long time focused on animosity towards someone it will develop into bitterness.  The size of the crowd at a funeral will say something to those who grieve. 

·                   Acts 14:21  They preached the good news, won a large number of disciples.

·                   Acts 17:9  Then they made Jason and the others post bond and let them go.

·                   Acts 18:18  Paul stayed on in Corinth for some time.

·                   Acts 19:19  A number who had practiced sorcery brought their scrolls, etc.

·                   Acts 19:26  Paul has convinced and led astray large numbers in Ephesus.

·                   Acts 20:8  There were many lamps in the upstairs room where we met.

·                   Acts 20:11  After talking a great time until daylight, he left.

·                   Acts 20:37  They all wept freely as they embraced and kissed Paul.

·                   Acts 22:6  Suddenly a very bright light from heaven flashed around me.

·                   Acts 27:7,9 We made slow headway for many days; much time had been lost.

·                   Rom 15:23  I have been longing for many years to see you

·                   1 Cor 11:30  That is why many among you are weak and sick

·                   1 Cor 15:9  I do not even deserve to be called an apostle.  This is the second time this translation has been uses.  This word has to do with what is fitting for people to think of us.  God does not treat us as our sins deserve (Ps. 103:10).

·                   2Cor 2:6 The punishment inflicted by the majority is sufficient for him.

·                   2Cor 2:16  We are smell of death, fragrance of life. Who is equal to task?

·                   2 Cor 3:5  Not that we're competent but our competence (n) comes from God.

·                   2Tm 2:2  Entrust to reliable men who will also be qualified to teach others.  The kind of men are those who seek after the qualifications of 1 Tim. 3 and Titus 1.

ikanoths (n): fitness, capability, qualification

·                   2Cor3:5: our competence comes from God. 

ikanow (v): to make sufficient, qualify; empower, authorize

·                   2Cor 3:6: God made us sufficient as ministers of the new covenant

At this point, glance back up at the various uses in 2 Corinthians.  In the matter of our testimony to the world, in ourselves we are not competent.  But our competence comes from the fact that Christ is in us and living in us and we have submitted ourselves to Him, presented ourselves as living sacrifices.

·                   Col 1:12: Father qualified us to be partakers of the inheritance with Christ

Lastly, except that it is first, we do not deserve the inheritance that belongs to Christ, but the Father has made us qualified as heirs of eternal life through the new birth (Titus 3:4-7), but even more so by our adoption (Eph. 1:3-6).  He did not treat us as our sins deserve but qualified us for our eternal inheritance!  Hallelujah!!

Matt. 3:1-12, What is “adequate” or “fitting?”

This will take at least a couple of posts.  We have the Greek adjective for “sufficient, competent, qualified, able.”  It is not ability based on strength but ability based on being qualified.  Some uses are pretty mundane, but if we know that this is the word, some uses are worthy of meditation.  After working through the 41 adjectives, there will be one noun and two verbs that are quite important.

·                   Mat 3:11 John the Baptist speaks of One more powerful than I, whose sandals I am not fit to carry. Mk 1:7; Lk 3:16. John was not qualified to be Jesus slave!

·                   Mt 8:8 Centurion, I do not deserve to have you come under my roof. Lk 7:6.  This important man knew his place in comparison to Jesus.  Comparing ourselves with others is usually a matter of pride; but comparing ourselves to Jesus with accuracy and thus humility is proper.

·                   Mat 28:12  Chief priests gave the soldiers a large sum of money.  I.e. it was enough to get the job done.

·                   Mark 10:46 Jesus together with a large crowd, were leaving the city

·                   Mark 15:15  Wanting to satisfy the crowd, Pilate released Barabbas.

·                   Luke 7:12  A large crowd from the town was with widow of Cain.  It was large in the sense of being fitting, given the sadness of the grieving widow.

·                   Luke 8:27  For a long time this man had not worn clothes, etc.

·                   Luke 8:32  A large herd of pigs was feeding there on the hillside.

·                   Lk20:9 Man planted vineyard, rented to farmers, went away for long time.

·                   Lk 22:38  "See, Lord, here are two swords." "That is enough," he replied.  This is interesting.  What is Jesus saying?  Perhaps that this is enough swords to get us into trouble but not to win the day.  The definition of “enough” depended on the will of God for the situation.

·                   Luke 23:8-9  For a long time Herod had been wanting to see him.  He plied him with many questions, but Jesus gave him no answer.  (As we work through many uses of the term for “large” or “great” this particular term is saying that something was of sufficient size or length so as to have a particular effect.  E.g. Herod’s desire to see Jesus had been going for such a long time that, when he finally saw him, he plied him with many questions.)

·                   Acts 8:11 Simon had amazed them for a long time with his magic.

·                   Acts 9:23  After many days had gone by, the Jews conspired to kill him.

·                   Acts 9:43  Peter stayed in Joppa for some time with a tanner named Simon.

·                   Acts 11:24  A great number of people were brought to the Lord.

·                   Acts 11:26  Barnabas and Saul taught great numbers of people.

·                   Acts 12:12  Many people had gathered and were praying for Peter.

·                   Acts 14:3  So Paul and Barnabas spent considerable time there.