Peace, Love, & Understanding

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• 1Cor 16:15-18 . .You know that the household of Stephanas were the first
converts in Achaia, and they have devoted themselves to the service of the saints. I
urge you, brothers, to submit to such as these and to everyone who joins in the
work, and labors at it. I was glad when Stephanas, Fortunatus and Achaicus
arrived, because they have supplied what was lacking from you. For they refreshed
my spirit and yours also. Such men deserve recognition.

Paul and his associates depended pretty heavily upon the hospitality of local
believers for accommodations and daily necessities. Congregations do well to follow
the examples of Stephanas, Fortunatus and Achaicus either by opening their homes
to missionaries or by funding their stay in a motel, providing them with some
pocket money, and possibly a rental car. (Universal gift cards would be good too.)
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• 1Cor 16:20 . . Greet one another with a holy kiss.

Kissing was a common form of greeting in the old world; and still is in the Middle
East and certain parts of Europe; but here in America-- a super-sized
racial/cultural/ethnic amalgam of customs from all over the globe --it's wise to
dispense your kisses with discretion. Some of us don't even like to be hugged, let
alone bussed; and if you should perchance try to make physical contact with an
autistic Christian, you're liable to cause them a panic attack; so go easy on the
touchy-feely stuff.

The people to whom Paul referred as "one another" are one's fellow born-again
Christians. We're not required to be cozy with unbelievers. You can be courteous to
them, yes (cf. Matt 5:47) but reserve especially warm greetings for your siblings;
viz: those who've undergone a second birth as per John 1:12-13 and John 3:3-8,
and thus share your adoption into God's home as per Rom 8:15-17.
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• 2Cor 2:6-8 . . The punishment inflicted on him by the majority is sufficient for
him. Now instead, you ought to forgive and comfort him, so that he will not be
overwhelmed by excessive sorrow. I urge you, therefore, to reaffirm your love for
him.

The cause for which Paul wrote that section was a guy in the Corinthian church
sleeping with his stepmother (1Cor 5:1). Paul had commanded the congregation to
not only hold the man's feet to the fire, but also to ostracize him.

Some time had passed since then, and the man was apparently regretting his
actions, and broken off the illicit relationship with his kin, so it was time to let him
back into the group. No doubt the humiliation of it all had a tremendous impact
upon his attitude-- probably upon the congregation's too because at first their
attitude wasn't all that good about it either. (cf. 1Cor 5:2)

Here in America scolding and ostracizing a church member would probably just
make them resentful rather than repentant. (cf. Ps 51:17)

FAQ: Doesn't 2Cor 2:5-10 support the Watchtower Society's shunning and
Scientology's disconnection?

A: Those organizations practice an extreme form of ostracizing that oftentimes
destroys friendship bonds, destroys family ties, and even destroys marriage vows.

Our ostracizing is pretty much limited to church, viz: congregational functions, e.g.
worship, communion, prayer meetings, banquets, etc. Taking Paul to extremes puts
people in jeopardy of failing to comply with Christ's instructions at Matt 5:44-48.
(cf. 2Thess 3:14-15)
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• 2Cor 8:11-15 . . If the willingness is there, the gift is acceptable according to
what one has, not according to what he does not have. Our desire is not that others
might be relieved while you are hard pressed, but that there might be equality. At
the present time your plenty will supply what they need, so that in turn their plenty
will supply what you need. Then there will be equality, as it is written: He who
gathered much did not have too much, and he who gathered little did not have too
little.

NOTE: "if the willingness is there" tells me that church officers should not pressure
and/or shame their people into giving, viz: break down their resistance; like talking
people into buying cars and vacuum cleaners, so to speak.

That directive is an excellent passage for debunking the so-called Faith Promise;
which is a popular scheme for tricking church members to pledge money they don't
have while expecting God's providence will somehow provide it. That is not the
Lord's wish. By means of Paul, the Lord says to give out of what you already have,
not what you hope to have later; I mean: it is not His wish to copy ENRON's mark
to-market accounting practices and/or futures trading with pork bellies and soy
beans.

"Each man should give what he has decided in his heart to give, not reluctantly or
under compulsion for God loves a cheerful giver." (2Cor 9:7)

Towards what end is the giving spoken of in the New Testament? To finance
ambitious building programs? Well; Christians back then met in homes. Did their
contributions go towards obtaining more homes to meet in? No.

Within the context of the New Testament, giving in the early church was charitable.
It met needs rather than expenses; and those needs were typically congregational
rather than universal; viz: their charity went towards those amongst themselves
and/or other congregations that were hungry, sick, injured, homeless, alone,
helpless, missionaries, full-time-church officers, orphans, widows, abandoned,
and/or oppressed, etc.
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• Gal 5:26 . . Let us not be conceited, provoking one another, envying one another.

Webster's defines "conceit" as: excessive self-appreciation of one's own worth or
virtue.

There's nothing intrinsically wrong with having strong core values and/or believing
in yourself, but if you should find yourself somewhat indignant and/or resentful
when others don't believe in you, or when they think very little of your core values;
then watch out because that's a symptom of conceit, and it will hinder you from
obeying The Lord's orders in regard to getting along with fellow believers.

The Greek word for "provoke" is prokaleomai (prok-al-eh'-om-ahee) which means
to challenge; viz: to get in somebody's face in an obnoxious, assertive, militant
manner; which is a kind of behavior that prevents people from deserving
identification with God's kin.

"Blessed are the peaceable: for they shall be called the children of God." (Matt 5:9)

The Greek word for "envy" is phthoneo (fthon-eh'-o) which means: hostile toward a
rival, or towards someone believed to enjoy an advantage. In other words; we're
talking about a competitive spirit— not the good-natured, friendly kind but a
malicious kind of competitive spirit that resents others doing better than itself, or
more popular than itself, or more recognized than itself, or more admired than
itself; viz; it's all about self.

Rivalry is a very destructive passion. It got Abel slain by his own brother, and it got
Christ slain by his own people. Rivalry makes otherwise sensible people behave
contrary to their own better judgment, and gets them embroiled in oftentimes
unnecessary vendettas; e.g. gender rivalry and racial rivalry. Now those two there
are very destructive social influences.
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• Gal 6:1a . . Brethren, even if someone is caught in the very act of any trespass,
you who are spiritual restore such a one in a spirit of gentleness;

The Greek word for "trespass" is interesting. It can refer to willful misconduct
and/or to unintentional misconduct. Seeing as how willful misconduct is dealt with
harshly and summarily as per 1Cor 5:1-13 while in this situation gently, then I'd
say Gal 6:1 is referring to unintentional misconduct; which doesn't merit a public
flogging; but rather a quiet talk; and the more private the better in order to avoid
embarrassing the unintentional offender.

Restoration does not apply to visitors; only to members on a church's roles; i.e. the
congregation. The visitors' business is none of our business so don't go sticking
your nose in it.

The Greek word for "restore" basically means to repair or adjust, viz: restoration
applies to maladjusted Christians, i.e. the ones whose misconduct is habitual, and
quite possibly detrimental to a church's overall health.

A spirit of gentleness precludes the use of bullying, intimidation, rage. yelling,
demeaning comments, lecturing, scolding, biting sarcasm, ugly remarks, carping
criticism, brow beating, and such. Those kinds of behaviors aren't gentle, no,
they're cruel and abusive. They're also unwarranted when the accused has
committed an unintentional trespass.

NOTE: The instructions given in Gal 6:1 pertain only to spiritual Christians. The
garden variety, rank and file pew warmers-- viz: marginal Christians --need not
concern themselves with it.

In churches where people are conceited, assertive, confrontational, embroiled in
petty rivalries, debating, quarrelling, and maybe even jostling for notoriety; the
spiritual ones are obviously going to be as scarce as California Condors.

"each one looking to yourself, lest you too be tempted." (Gal 6:1b)

The Greek word for "tempted" is somewhat ambiguous. It primarily means to test;
but can also mean endeavor, scrutinize, entice, and/or discipline.

I think what the restorers are being cautioned against is going about a right thing in
a wrong way so that they themselves wind up taken to task for conduct
unbecoming. In some people's minds, the end justifies the means so long as it
benefits the so-called greater good. But that's Machiavellian thinking rather than
Christian thinking.

In other words: the restorers need to tread lightly because if they go after an
alleged offender like a lynch mob; then they themselves should expect to be seen
by others as a toxic menace and a threat to congregational peace, trust, and
cohesion.
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• Gal 6:2 . . Bear one another's burdens, and thus fulfill the law of Christ.

It's human nature to shun people with problems so they don't drag us into a world
of inconvenience and/or negativity. But that is not what I call fulfilling the law of
Christ; which reads thusly:

"A new command I give you: Love one another. As I have loved you, so you must
love one another. By this all men will know that you are my disciples, if you love
one another." (John 13:34-35)

The love that is defined by "As I have loved you" is a kind of love willing to suffer
inconvenience, shame, humiliation, embarrassment, and disgrace for the sake of
another. Christ's love isn't a fault-finding attitude; it's a supportive virtue: it doesn't
only feel your pain, it gets involved in your pain.

Church can be the loneliest place on earth when nobody cares enough about you to
get involved in your pain; but instead would just as soon not know about it. Sadly,
there is about as much love for one another in modern churches as there is
amongst an audience of strangers at the movies. I sincerely believe that a lot of
that indifference has to do with modern churches just simply being too big, too
busy, and too complex; where individuals are as anonymous and inconspicuous as
a drop of pigment in a bucket of paint.
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• Gal 6:10 . . So then, whenever we have opportunity, let us do good to all men,
and especially to those who are of the household of the faith.

Good can take any number of forms but I think a useful description we could apply
here is "beneficial".

Jesus did good (Acts 10:30) i.e. he was very definitely beneficial; not just on the
cross or by his teachings, but in non practical ways too.

Those who are of the "household of the faith" are actually kin; viz: siblings; and like
they say: charity begins at home.

Some churches have what they call a deacon's fund; to assist members who are
down and out and/or in dire straits.

And don't overlook your church's senior citizens. Some may be getting up in years
and finding it difficult to even maintain their own homes and yards anymore.
Chores may not seem all that spiritual; but pitch in anyway if for no other reason
than your assistance is beneficial.
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• Eph 4:2 . . Be completely humble and gentle; be patient, putting up with another in
love.

The Greek word translated "love" in that passage is agape (ag-ah'-pay) which is
fortunate because it doesn't necessarily speak of affection like the Greek word
phileo. It mostly pertains to personal conduct, e.g. civility, courtesy, sympathy,
thoughtfulness, tolerance, charity, kindness, lenience, understanding, diplomacy,
etc. which are common social skills that even the most insensitive clod on earth can
practice if they put their mind to it.

"Humility" is one of those virtues that people love to talk about; but rarely ever
seem to exemplify. The Greek word is a tongue twister. It's tapeinophrosune (tap-i
nof-ros-oo'-nay) which means humiliation of mind, viz: modesty; defined by
Webster's as free from conceit and/or vanity.

"Conceit" is defined as excessive appreciation of one's own worth or virtue, viz:
arrogance, i.e. a superiority complex and/or a master-race mentality. (A conceited
supervisor was a very key factor in the Chernobyl disaster. Had he been more
reasonable, and less arrogant, the disaster might've been easily averted.)

"Vanity" is defined as inflated pride in oneself, viz: narcissism and/or self adoration.

Cosmetics and figure-shaping undergarments don't really qualify as the kind of
vanity that Paul is talking about; which is a kind of vanity that goes way beyond
just trying to look your best.

Sinful vanity is an ugly creature. It's self aggrandizing and it isn't gentle either, on
the contrary; vanity can be quite cruel and competitive, caring only what's best for
itself. Vanity abhors associating with people whose station in life is decidedly below
its own; and God forbid someone below themselves should have the nerve to
correct either their conduct or their knowledge.

"Patience" is defined as the power, or capacity, to endure without complaint
something and/or someone difficult or disagreeable; especially when it comes to
certain folk who seem to have a knack for getting on people's nerves.
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• Eph 4:3 . . Make every effort to keep the unity of the Spirit through the bond of
peace.

Peace can be roughly defined as the absence of strife, e.g. debating, quarrelling,
rivalry, competition and/or envy, etc. The Spirit has much to say in regard to
Christian social skills; and if each and every believer would listen to Him, the
natural result is going to be harmony wherever and whenever they associate with
one another.
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• Eph 4:25 . . Each of you must put off falsehood and speak truthfully to his
neighbor, for we are all members of one body.

One's neighbor is not the same as one's brother; i.e. the former is an acquaintance,
the latter is kin.

The command is directed at "each" of you-- i.e. individuals --because one dishonest
Christian disgraces all Christians, and raises questions about the credibility of their
religion because that's the way propaganda machinery works.

NOTE: Dishonesty is an unkind, destructive behavior.

"A lying tongue hates its victims" (Prov 26:28)
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• Eph 4:26a . . In your anger do not sin.

Anger isn't eo ipso evil. It's how one manages their anger that matters. Anger can
be a very useful tool when it's applied by somebody who knows what they're doing.
For example:

"And when Jesus had looked round about on them with anger, being grieved for the
hardness of their hearts, he saith unto the man: Stretch forth thine hand. And he
stretched it out: and his hand was restored whole as the other." (Mark 3:5)

Everybody gets angry from time to time; just don't let it drive you to doing
something contrary to your better judgment, e.g. violence, profanity, malice,
cruelty, uncivil behavior, spite, ugly remarks, emotional outbursts, demeaning
comments, grudging, hysteria, shouting, shrieking, spraying spittle, etc.
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• Eph 4:26b-27 . . Do not let the sun go down while you are still angry, and do not
give the Devil a foothold.

Some people treat their anger like a prized possession: they don't want to lose it.
They actually prefer to stay angry rather than "get over it". To them, anger
management is for weaklings.

Apparently the Devil is quick to find a use for Christians like that, i.e. they become
what's called in the spy business; an asset.
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• Eph 4:29 . . Don't use foul or abusive language. Let everything you say be good
and helpful, so that your words will be an encouragement to those who hear them.

"helpful" is from the Greek word oikodome (oy-kod-om-ay') which means: to build
up (as opposed to tearing down).

"foul or abusive" is from the word sapros (sap-ros') which means: rotten, i.e.
worthless (literally or morally) viz: inappropriate.

The foul and abusive category no doubt includes not only profanity, but also biting
sarcasm, thoughtless remarks, demeaning comments, chafing, relentless fault
finding, sneering, ridicule, mean spirited rejoinders, mockery, and unnecessary
criticism.

FAQ: Why was it okay for Jesus and John the Baptist to use abusive language?

A: Special men of God-- e.g. prophets, priests, etc --operate under special orders
that differ from what's required of ordinary rank and file pew warmers. (e.g. John
3:34, John 8:26, John 8:28, John 12:49, and John 14:24)
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• Eph 4:29 . . Don't use foul or abusive language. Let everything you say be good
and helpful, so that your words will be an encouragement to those who hear them.

"helpful" is from the Greek word oikodome (oy-kod-om-ay') which means: to build
up (as opposed to tearing down).

"foul or abusive" is from the word sapros (sap-ros') which means: rotten, i.e.
worthless (literally or morally) viz: inappropriate.

The foul and abusive category no doubt includes not only profanity, but also biting
sarcasm, thoughtless remarks, demeaning comments, chafing, relentless fault
finding, sneering, ridicule, mean spirited rejoinders, mockery, and unnecessary
criticism.
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What then do you have to say about John the Baptist remark, "Brood of vipers" towards a certain group?

Or from The Holy One

[ "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." ]

An honest rebuke openly is also taught in the writings.
Proverbs
Psalms
Job

Etc.

Be careful and diligently study scripture while walking in prayer with a strength of forgiveness.

What Does the Bible Say About Rebuking?

Bible verses about Rebuking

www.openbible.info

Philosophy of Greek men are far from The Wisdom of The Lord.

Blessings Always

 

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What then do you have to say about . . .

Well; if you can find a way to use foul and abusive language, the meanwhile letting
everything you say be good and helpful so that your words are an encouragement
to those who hear them-- all without disobeying Eph 4:29 --then more power to
you.
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Well; if you can find a way to use foul and abusive language, the meanwhile letting
everything you say be good and helpful so that your words are an encouragement
to those who hear them-- all without disobeying Eph 4:29 --then more power to
you.
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A simple form of the fruit of gentleness next to patience furthers a conversation where The vine is found.

Those that use slander and vulgar speech reveal their own heart in motive and are judged by every word they speak.

Quietness is a quality of thankfulness rarely attributed to friends of The Lord.

Blessed be The Holy One

 

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Well; if you can find a way to use foul and abusive language, the meanwhile letting
everything you say be good and helpful so that your words are an encouragement
to those who hear them-- all without disobeying Eph 4:29 --then more power to
you.
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What do you say about john the Baptist using harsh words after observing corruption.?

 

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Are you ashamed of correction little god

 

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• Eph 4:31 . . Get rid of all bitterness, rage, anger, harsh words, and slander, as
well as all types of malicious behavior.

It wasn't The Lord's wish that Ephesian Christians avoid all bitterness, rage and
anger, brawling and slander, along with every form of malice; no; on the contrary,
he wanted the Ephesians to "get rid" of them.

"bitterness" is from the Greek word pikria (pik-ree'-ah) which means: acrid,
poisonous, and/or toxic (literally or figuratively). Christians like that are nothing in
the world but deadly reptiles.

"The poison of asps is under their lips" (Rom 3:13b)

"rage" is from thumos (thoo-mos') which means: passion (as if breathing hard).
Passion is just the opposite of reason; and as everyone knows, emotions are
incoherent; so it's to be expected an emotional person is not acting rationally. This
is a kind of conduct that Paul says brings sorrow to God's Spirit.

"anger" is from orge (or-gay') which means: desire (as a reaching forth or
excitement of the mind), i.e. (by analogy,) violent passion, ire, (by implication:
punishment)

People overcome by orge typically want some satisfaction; even to the point of at
least your ruin; if not your death.

"harsh words" is from krauge (krow-gay') which means: outcry.

Out-crying is what protestors do; in other words: assertive, in-your-face
confrontational complaints and/or demands.

"slander" is from blasphemia (blas-fay-me'-ah) which means: to vilify. Webster's
defines "vilify" as: (1) to lower in estimation or importance, and (2) to utter
slanderous and abusive statements against; viz: defame, discredit, and/or
denigrate.

A statement need not be false in order to qualify as slander; it need only to be
unnecessary; viz: you'll often hear people say: Well, I was only telling the truth.
Were they? No, that's a ruse. In reality, they're insensitive; and they don't care
who gets hurt by their thoughtless remarks.

The Lord notices the words people say, and he also takes note of the spirit in which
they say them.

"But I tell you that men will have to give account on the day of judgment for every
careless word they have spoken." (Matt 12:36)

"malicious behavior" is from kakia (kak-ee'-ah) which means: badness, i.e.
(subjectively) depravity, or (actively) malignity, or (passively) trouble:

Malice sometimes includes the element of "spite" which Webster's defines as: petty
ill will, or hatred, with the disposition to irritate, annoy, or thwart. Compare that to
the Greek word for "persecute" in the eighth Beatitude which means, literally: to
pursue; viz: to stalk, to hound, to harass.

Webster's defines "thwart" as: (1) to run counter to so as to effectively oppose or
baffle; viz: contravene, and (2) to oppose successfully; viz: to defeat the hopes or
aspirations of; in other words: to deliberately get in someone's way; block,
discourage.

Boy I'll tell you, that Ephesian church was as rough-hewn and crude as the old
logging community of Stump Town (now Portland) out here in the Oregon of the
1800's. They cussed, they brawled, they bad-mouthed, they held grudges, they
were thieves, they were arrogant, they somehow had the idea that Jews were
below them, they were immodest, conceited, vain, and impatient, they walked
unworthy of their calling, and they were splintered into cliques.

NOTE: I've heard more than one expositor praise the Ephesians as "the church at
its spiritual peak" but I thoroughly disagree. Yes, there were some outstanding
individuals, but by and large that congregation's spiritual condition was decadent,
deplorable, despicable, and unbecoming.

Paul began his letter to the Ephesians by saying that he made mention of them in
his prayers; asking that the God of our Lord Jesus Christ, the glorious Father, might
give them the Spirit of wisdom and revelation; and also that the eyes of their heart
might be enlightened. (Eph 1:17-19)

Well, it seems to me that kind of prayer isn't for advanced Christians, rather, for
Christians just starting out. From thence, Paul went on to explain some of
Christianity's most treasured doctrines, which I assume the Ephesians had no
knowledge of till Paul wrote to them.

I'll grant that the letter to the Ephesians is lofty, but I will not grant that the
Ephesians themselves were lofty: not from how Paul lectured them.
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