Lev 18

Leviticus

18. 6 near of kin...

nakedness--NET Bible translation notes:   tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

18.7  your father...your mother...

18.8  your father's wife...

18.9  your sister...daughter or your father...mother...

18.10  your son's daughter...daughter's daughter...

18.11  your wife's daughter...

18.12  your father's sister...

18.13  your mother's sister...

18.14  father's brother...his sister...

18.15  your daughter-in-law...

18.16  your brother's wife...

18.17  woman and her daughter...her son's...daughter's daughter...

18.18  woman's sister while she is alive...

18.19  in her customary impurity...

18.22  it is an abomination...  and it still is.

NET  Bible translation notes: The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26-27, 29-30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

18.28  vomited out the nations...  This is a very interesting expression.  Even though it was not specifically written about our country, it gets me to thinking.

TBC Philosophy of Worship

Philosophy of Worship

          Worship is ascribing honor and glory to God our Creator[1] because honor and glory are due His name.[2]  Worship results from seeing[3] and savoring[4] Jesus Christ[5] as Lord[6]: who He is[7] and what He has done.[8]  A believer[9] who treasures Jesus Christ[10] loves His Word[11], presents himself as an obedient living sacrifice[12], and longs to make Christ known in the world.[13]  Thus worship results in living for Jesus Christ our Savior by ceaselessly pursuing holiness,[14] a pure life,[15] a heart of humility,[16] unity within the body,[17] a habit of service,[18] faithful outreach,[19] and joy.[20]
          Corporate worship is gathering to praise God[21] and propel one another toward Christ.[22]  We preach the gospel[23] to one another;[24] speak, sing, and teach God’s Word, work, and character to one another;[25] offer God our united prayer and praise;[26] and humbly serve and encourage one another with our God given gifts by the power of the Holy Spirit.[27]  We nurture together an ever-deepening pleasure in Christ our Savior.[28]
          Church functions should facilitate one or more of these facets of corporate worship.  They should spur believers to live lives of joyful worship as obedient disciples.

[1] Psalm 95:6, Romans 1:25
[2] I Chronicles 16:29, Isaiah 45:23, Philippians 2:10  
[3] Isaiah 6:1, Ezekiel 1:28, Luke 5:8, Revelation 1:17
[4] Psalm 34:8,  John 6:35
[5] Philippians 3:3, Col 1:18, Revelation 5:12
[6] Acts 10:36, Romans 10:9, Philippians 2:11
[7] Revelation 4:11, John 1:1
[8] I Samuel 12:24, Luke 1:49, Romans 8:1
[9] John 4:23, Matthew 7:21
[10] Proverbs 2:1, II Corinthians 4:7, Matthew 13:44
[11] Psalm 42:1; John 14:21
[12] Romans 12:1
[13] Isaiah 6:8, II Corinthians 5:11
[14] Leviticus 20:7, Ephesians 1:4
[15] Psalm 24:3,4, Matthew 5:8, II Timothy 2:22
[16] Psalm 34:2, Matthew 5:3, James 4:10
[17]Psalm 133:1, Rom 15:5,6, Ephesians 4:4-6
[18] Judges 7:15, Galatians 5:13
[19] Isaiah 6:8, Acts 24:14, Acts 27:23
[20] Psalm 16:11, I Peter 1:8
[21] Acts 2:46,47, I Thessalonians 5:16-18
[22] Romans 15:1-7, Hebrews 12:1,2, Hebrews 10:24,25
[23]      The gospel in its fullest sense is the good news of God’s work to bless and redeem His fallen creation and bring all things back under His good rule through Jesus Christ (the gospel of the kingdom).  The central event of this good news is Jesus’ cross and resurrection: Christ’s life, atoning death, and resurrection secured and accomplished all God’s promises for the redemption of this world (1 Cor 1:20).
     So the gospel is both the good news of personal forgiveness of sins through faith in Jesus and, more broadly understood, the good news of God’s restoration of all things which is ours through Christ’s life and work.  These promised blessings include reconciliation between people, transformation through the Holy Spirit’s power, our bodily resurrection, and the promised new heavens and earth, to name a few.
     When we preach the gospel to one another, then, we are not merely repeating the facts of Jesus’ earthly life.  We also exhort and encourage each other to embrace the overflowing fullness of the hope He has given us in Christ.
[24] I Thessalonians 2:9, I Peter 2:3-12
[25] Psalm 9:1, Psalm 77:11, I Corinthians 15:1, Ephesians 5:19, Colossians 1:23
[26] Isaiah 63:7, Acts 13:1,2
[27] Ephesians 4:11-13, Galatians 5:13
[28] Isaiah 35:10, Psalm 1:2, Psalm 8, Romans 8:31-39

Shalom

Theological Wordbook of the Old Testament
2401      שָׁלֵם (šālēm) be complete, sound.
Carr, G. L. (1999). 2401 שָׁלֵם. In R. L. Harris, G. L. Archer, Jr. & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (R. L. Harris, G. L. Archer, Jr. & B. K. Waltke, Ed.) (electronic ed.) (930). Chicago: Moody Press.
The general meaning behind the root š-l-m is of completion and fulfillment—of entering into a state of wholeness and unity, a restored relationship.
Of this group, some take their meanings from the comparatively infrequent simple stems while the others šillēm, šillûm, and possibly šalmôn reflect the intensive Piel sense. The apparant diversity of meanings between the two stems can be accounted for in terms of the concept of peace being restored through payment (of tribute to a conqueror, Josh 10:1), restitution (to one wronged, Ex 21:36), or simple payment and completion (of a business transaction, II Kgs 4:7).
The payment of a vow (Ps 50:14) completes an agreement so that both parties are in a state of šālôm. Closely linked with this concept is the eschatological motif in some uses of the term. Recompense for sin, either national or personal, must be given. Once that obligation has been met, wholeness is restored (Isa 60:20; Joel 2:25).
Adjectivally, šālēm is used of an attitude (a “perfect” heart; e.g. I Kgs 8:61; I Chr 28:9), and of a complete amount (of money, Ruth 2:12; of sin, Gen 15:16; of a whole nation, Amos 1:6, 9). An accurate weight is called “perfect” (Deut 25:15) or “just” (Prov 11:1).
Interesting is that šālēm is used of the whole (i.e. uncut) stones for the altar (Deut 27:6; Josh 8:31) and also of the dressed stones used for the temple (I Kgs 6:7). 2401a      שָׁלוֹם (šālôm) peace.
שָׁלוֹם (šālôm). Peace, prosperity, well, health, completeness, safety. ASV and RSV similar.
šālôm, and its related words šālēm, šelem and their derivatives, are among the most important theological words in the OT. šālôm occurs over 250 times in 213 separate verses (so Durham, p. 275. BDB lists 237 uses). The KJV translates 172 of these as “peace.” The remainder are translated about 30 different ways, many only a single time each. The LXX uses various members of the sôzô, eirēnē, and teleios word groups to translate šālôm. šālôm which occurs in other members of the Semitic language family, was influential in broadening the Greek idea of eirēnē to include the Semitic ideas of growth and prosperity.
šālôm means “absence of strife” in approximately fifty to sixty usages; e.g. I Kgs 4:25 [H 5:4] reflects the safety of the nation in the peaceful days of Solomon when the land and its neighbors had been subdued.
“Peace,” in this case, means much more than mere absence of war. Rather, the root meaning of the verb šālēm better expresses the true concept of šālôm. Completeness, wholeness, harmony, fulfillment, are closer to the meaning. Implicit in šālôm is the idea of unimpaired relationships with others and fulfillment in one’s undertakings.
About twenty-five times in the OT, šālôm is used as a greeting or farewell (Jud 19:20; I Sam 25:6, 35). To wish one šālôm implies a blessing (II Sam 15:27); to withhold šālôm implies a curse (I Kgs 2:6). In modern Hebrew šālôm is used for “hello” and “goodby.” Note the cognate Arabic salaam.
šālôm is the result of God’s activity in covenant (bĕrît), and is the result of righteousness (Isa 32:17). In nearly two-thirds of its occurrences, šālôm describes the state of fulfillment which is the result of God’s presence. This is specifically indicated in those references to the “covenant of peace” (bĕrît šālôm, Num 25:12; Isa 54:10; Ezk 34:25; Mal 2:5) with his chosen representatives, the Aaronic priests and the Davidic monarchs. The peace that marks the conclusion of an agreement between adversaries (Isaac and Abimelech, Gen 26:29), business partners (Solomon and Hiram, I Kgs 5:12 [H 26]), and man and God (Abraham, Gen 15:15) is couched in terms of covenant agreement.
This sort of peace has its source in God. He is the one who will speak šālôm to his people (Ps 85:8 [H 9]). His promise to David in I Chr 22:9–10 puts šālôm in context with mĕnûḥâ “calmness,” nūaḥ “rest,” and šeqeṭ “to be quiet,” as these are gifts from God. The classic statement of this concept is the Aaronic benediction (Num 6:24–26) which identifies the man to whom God has given šālôm as the one who is blessed (bārak), guarded (šāmar), and treated graciously (ḥānan), by Yahweh. This is fulfillment through the divine gift.
There is also a strong eschatological element present in the meaning of šālôm. Messiah, “David’s greater son,” is specifically identified as the Prince of Peace śar šālôm—the one who brings fulfillment and righteousness to the earth.
Paul (Eph 2:14) links these themes in his identification of Christ as our peace. He is the messianic prince who brings wholeness, but he is also God’s last word—the “concluding sacrifice” that brings redemption to mankind.
   Bibliography: Delling, Gerhard, “τέλος” in TDNT, VIII, pp. 49–87. Durham, John “שׁלום and the Presence of God,” Proclamation and Presence: Old Testament Essays in Honor of G. H. Davies, John Knox, 1970, pp. 272–93. Fohrer, Georg, “σώζω and σωτηρία in the Old Testament,” in TDNT, VII, pp. 970–72. JTOT, pp. 126, 179–80, 259. Kohler, Ludwig, Old Testament Theology, Westminster, 1958, p. 240 n. 21. Rad, Gerhard von, Old Testament Theology, Harper and Row, 1962, 1965, I, p. 130, 372; II, p. 170., “שׁלום in the Old Testament,” in TDNT, II, pp. 402–6. AI, pp. 254f.
   Carr, G. L. (1999). 2401 שָׁלֵם. In R. L. Harris, G. L. Archer, Jr. & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (R. L. Harris, G. L. Archer, Jr. & B. K. Waltke, Ed.) (electronic ed.) (930–931). Chicago: Moody Press.

-------------------------------------------------------------
8934 שָׁלֹום (šā∙lôm): n.masc.; ≡ Str 3073, 7965; TWOT 2401a—1. LN 22.42–22.47 peace, prosperity, i.e., an intact state of favorable circumstance (1Sa 1:17); 2. LN 59.23–59.34 completeness, i.e., the state of a totality of a collection (Jer 13:19); 3. LN 21.9–21.13 safeness, salvation, i.e., a state of being free from danger (Ge 28:21); 4. LN 23.129–23.141 health, i.e., a state of lack of disease and a wholeness or well-being (Ps 38:4[EB 3]); 5. LN 25.80–25.84 satisfaction, contentment, i.e., the state of having one’s basic needs or more being met and so being content (Ex 18:23); 6. LN 34.1–34.21 friend, companion, i.e., one who has an association with another with affection or regard (Jer 20:10); 7. LN 88.66–88.74 blessing, i.e., the content of the act. of giving kindness to another (Jer 16:5); 8. LN 12.1–12.42 unit: יהוה שָׁלֹום (yhwh šā∙lôm) Yahweh is Peace, i.e., the name of an altar (Jdg 6:24); 9. LN 12.1–12.42 unit: שַׂר שָׁלֹום (śǎr šā∙lôm) Prince of Peace, i.e., the name of messiah (Isa 9:5[EB 6]), note: for NIV text in Ps 69:23[EB 22], see 8936
    Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

Lev 11-12

Leviticus

11.4  unclean...

3238 II. טָמֵא (ṭā∙mē(ʾ)): adj.; ≡ Str 2931; TWOT 809a—1. LN 53.33–53.40 unclean, defiled, i.e., to be ceremonially impure according to a standard set forth (Lev 5:2); 2. LN 28.28–28.56 unit: טָמֵא הַ־ שֵׁם (ṭā∙mē(ʾ) hǎ- šēm)1 infamous, formally, unclean of name, i.e., having a bad reputation as something well known (Eze 22:5); 3. LN 1.79–1.81 unit: אֲדָמָה טָמֵא (ʾǎḏā∙mā(h) ṭā∙mē(ʾ))2 pagan country, formally, an unclean land (Am 7:17)
3239 טָמְאָה (ṭā∙meʾā(h)): n.fem.; ≡ Str 2930; TWOT 809—LN 53.33–53.40 uncleanness, impurity, i.e., defilement and ritually unacceptable according to a standard (Mic 2:10), note: oth parse as qal pf. 3fs. of 3237
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

11.10  abomination...

†שֶׁ֫קֶץ S8263 TWOT2459a GK9211 n.m. Lv 7:21 detestation, detestable thing;—שׁ׳ of the ceremonially unclean Lv 7:21; creatures forbidden as food: water animals without fins or sclaes 11:10, 11, 12, birds of prey, etc., v 13, winged creeping things v 20, 23, creeping vermin v 11.41, 42 (all P), cf. Is 66:17 ( + בְּשַׂר הַחֲזִיר, הָעַכְבָּר); v. RSSem. i. 275, 2nd ed. 293; K 309 f., 2nd ed. 311 f.—Ez 8:10 read prob. שִׁקּוּצִים, v. שִׁקּוּץ.
Brown, F., Driver, S. R., & Briggs, C. A. (2000). Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (electronic ed.) (1054–1055). Oak Harbor, WA: Logos Research Systems.

11.43  Abomination and unclean seem to be used interchangably.

12.5  but if she bears a female child...  My 21st century mind is trying to understand this.

.

Leviticus 8-9

Leviticus
8.9, 13, 17  as the Lord had commanded Moses...  I find this phrase of commentary a curious change of perspective in the narration.
8.21 I have often wondered about the washing the etnrails and legs.  The New Bible Commentary suggests is was to wash the excrement off, but it still gets me wondering.
8.28  and offering made by fire to the LORD...  The fire part seems to be an important distinction here.
8.35  for so I have been commanded...  I like this focus Moses had here on just being the messenger.
9.24  Typical response of people who have see the Lord.

The Master Plan of Evangelism by Robert E. Coleman

...we must say with E.M. Bounds that "men are God's method." 
-- Power Through Prayer (Grand Rapids: Baker Book House)

Lev 5-6

Leviticus

5.1  if he does not tell it he bears guilt...  This is one that could have all kinds of implications to consider.  Not only "the whole truth" part as a court witness, but withholding information in business situations, etc.

5.3  when he realizes it, then he shall be guilty...  Guilty in what sense?  Verse six seems to help.

5.6  trespass offering to the LORD...

     >lamb or kid ... as a sin offering

     > or two turtledoves or two young pigeons

             priest wring head from neck of first

             sprinkle some blood on side of the altar and rest drained at the base

            second offered as a burnt offering as prescribed.

5.10  and it shall be forgiven him...

       >or one-tenth an ephah of fine flour

            no oil, but frankincenes

            for a sin offering

            priest burns a handfull

            the rest shall be the priest's

5.15  sins unintentionally...

     ram from the flock

     with valuation in shekels of the temple

     restitution for harm done to the holy thing

5.16  and it shall be forgiven him

5.17  though he does not know it, yet he is guilty...  Thinking about how this relates to 5.3.

6.2-3  lying about what was 

                    what was given for safekeeping

                   a pledge

                    robbery

                   extorted

                   what was lost

6.5  restore its full value, add one fifth...

6.6  trespass offering ...  ream without blemish from the flock

6.9  burnt offering

6.14  law of the grain offering

               burn handful...for a sweet aroma, as a memorial to the LORD...

               the remainder of it  priests eat

               it shall not be baked

               most holy like the sin offering and the trespass offering 

               everyone who touches them shall be holy

6.20  daily grain offering

              made in a pan

              every grain offering shall be wholly burned

 6.25  sin offering

              It is most holy

              eaten in the court of the tabernacle

             everyone who touches it must be holy

             wash that garment

             vessel broken, bronze washed

             all males may eat

             most holy

6.30 no sin offering ... blood to make atonement ... shall be eaten ... burned with fire

Elder - deacon meeting teaching notes for September 2012

DEACON in the NT:

Servant/slave

Matt 28.13

Mark 9.35

33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace : for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down , and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

John 2.5, 9; 12.26

Rulers

Romans 13.4; rulers

Jesus Christ

Rom.15.8;  Jesus Christ has become a servant to the circumcision for the truth of God,

Pastors/apostles

1 Cor. 3.5  Paul and Apollos - ministers

2 Cor. 3.6; 6.4; 11.15; 11.23  of Paul and others

Gal. 2.17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!

Eph. 3.7 Paul a minister

1 Timothy 4.6 If you instruct the brethren in these things, you will be a good minister of Jesus Christ...

As spiritual serving

Eph. 6.21 Tychicus - beloved brother and faithful minister in the Lord

Phil. 1.1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:

Col. 1.7  Epapharus, our dear fellow servant

Col. 1.25  I became a servant

Col. 4.7  Tychicus, a beloved brother, faithful minister, and fellow servant

1 Thess 2.2 Timotheus, our brother, and minister of God.

Phoebe

Rom. 16.1 (27) I commend to you Phoebe our sister, who is a servant of the church in Cenchrea,

Office

1 Timothy3.8, 12

A. CHARACTER:

8 Likewise deacons must be  (Like the elders)

>>>reverent, σεμνός, ή, όν: pertaining to appropriate, befitting behavior and implying dignity and respect—‘honorable, worthy of respect, of good character.’ διακόνους ὡσαύτως σεμνούς ‘helpers should be of good character’ or ‘deacons …’ 1 Tm 3:8.^[1]

>>>not double-tongued,  δίλογος, ον: pertaining to contradictory behavior based upon pretense or hypocrisy—‘double-tongued, two-faced, hypocritical.’ διακόνους ὡσαύτως σεμνούς, μὴ διλόγους ‘church helpers must be good and not be two- faced’ 1 Tm 3:8. In some languages the equivalent of δίλογος is ‘to speak in two directions’ or ‘to cover one’s thoughts by means of one’s words.’^[2]

>>>not given to much wine, συνέχομαι^c; προσέχω^d: to continue with close attention and devotion—‘to continue to give oneself to, to continue to apply oneself to.’

συνέχομαι^c: συνείχετο τῷ λόγῳ ὁ Παῦλος ‘Paul continued to give himself to (preaching) the word’ Ac 18:5.^[3]

>>>not greedy for money, αἰσχροκερδής: (lit. filthy or base gain) pertaining to being shamefully greedy for material gain or profit—‘shamefully greedy, greedily.’^[4]

>>>9 holding the mystery μυστήριον, ου n: the content of that which has not been known before but which has been revealed to an in-group or restricted constituency—‘secret, mystery.’ ^[5]

of the faith  The faith as a noun, what you believe (verses as a verb, the action of)

with a pure conscience. συνείδησις^b, εως f: (contrast συνείδησις^a ‘knowledge about something,’ 28.4) the psychological faculty which can distinguish between right and wrong—‘moral sensitivity, conscience.’ ^[6]

‘Holding the mystery of the faith in a pure conscience, is a significant association of faith with ethics.’ As Weiss puts it, ‘It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.’ The idea is sound and valuable. A mere intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see I Tim. 6:4, II Tim. 2:23, Tit. 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible.”^[7]

B. TESTED:

10 But let these also

first be tested;

then let them serve as deacons,

being found blameless.

The office of deacon is not a way to try someone out to see how they do?

Appl:  When you see someone who might do well as a deacon, give them something to do so that they can prove themselves. 

Not a “junior elder”, but an honored position in and of itself.

C. WIVES/WOMEN:

11 Likewise their wives must be

kjv, nkjv, esv, niv84, nlt, net--wives

ylt, nasb, wuest, tniv—women

note that the “their” has been supplied by the translators and is not required by a Greek construction.

It is hard to be dogmatic about which translation is correct.

WOMEN

The word “wives” is gunē (γυνη), “a woman.” The word when used in reference to the marriage relation, means “a wife.” Here, it should be translated “women.” It does not necessarily refer to the wives of the deacons, and for the following reasons:

>first, the words, “even so,” are the translation of hōsautōs (ὡσαυτως), which is used in introducing a second or third in a series. The series here is of Church officials;

>second, there is no possessive pronoun in the Greek, which would be needed if the women were the wives of the deacons;

>third, the four qualifications which follow correspond, with appropriate variations, to the first four required of deacons as regards demeanor, government of the tongue, use of wine, and trustworthiness; and

>fourth, this is a section dealing wholly with Church officials. The reference here is to women who hold the office of deaconess, as Phoebe (Rom. 16:1).^[8]

WIVES

>If he meant wives, there would not be a better word to use.

>It is sandwiched between the discussion of men deacons which would seem odd if he had meant a third office.

>The word deacon is not applied to the women here.  It seems he could have been more clear.

Current position of TBC on women:

• Women do not service as pastors or elders.
• Women are not to exposit / teach the Scriptures to men.
• Women are free to exposit / teach the Scriptures to women and children.
• Women are free to be ministry leaders and serve in the church (Women’s council, Nancy with church dinners, Franny administration in music ministry, Cindy in the kitchen, etc…)
• It is the practice of TBC to have only men serve as deacons, but we do not disapprove of churches which have women as deacons in an appropriate way.

>>>reverent,  feminine form of the word reverent for deacons

>>>not slanderers, διάβολος^c, ου m and f: (derivative of διαβάλλω ‘to slander,’ not occurring in the NT) one who engages in slander—‘slanderer.’ γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους ‘their wives also must be of good character and not slanderers’ 1 Tm 3:11. In 1 Tm 3:11 it may be appropriate to render διαβόλους as ‘gossipers.’^[9]

>>>temperate, ηφάλιος, α, ον: (derivative of νήφω^b ‘to be restrained,’ 88.86) pertaining to behaving in a sober, restrained manner—‘sober, restrained.’ ἐπίσκοπον … νηφάλιον, σώφρονα, κόσμιον ‘a church leader … must be sober, self-controlled, and orderly’ 1 Tm 3:2. In a number of languages νηφάλιος may be idiomatically rendered as ‘one who holds himself in’ or ‘one who always has a halter on himself.’^[10]

>>>faithful in all things. πιστός^b, ή, όν: (derivative of πιστεύω^b ‘to trust,’ 31.85) pertaining to being trusted—‘faithful, trustworthy, dependable, reliable.’^[11]

Same word that can mean faith or trust in something or someone.

D. HOME:

12 Let deacons be

the husbands of one wife,  lit. “a man of one woman”

ruling their children and their own houses well.

προί̈σταμαι^a: to so influence others as to cause them to follow a recommended course of action—‘to guide, to direct, to lead.’^[12]

Vines Expository Dictionary of the N.T.: Over (To Be, to Have): lit., "to stand before," hence "to lead, to direct, attend to," is translated "rule," with reference to the family, in 1Ti 3:4, 5, 12; with reference to the church, in Rom 12:8; 1Th 5:12, "are over;" 1Ti 5:17, In Tts 3:8, 14, it signifies "to maintain."

Maintain: "to preside, rule," also means "to maintain" (good works)

Note: that it is his family and not his business that is identified here.  Serving a church is should be more like leading a family than running a business.

  

D. BLESSED:

13 For those who have served well as deacons obtain for themselves

a good standing and great boldness in the faith which is in Christ Jesus.

served διακονέω^a; διακονία^a, ας f: to render assistance or help by performing certain duties, often of a humble or menial nature—‘to serve, to render service, to help, service, help.’^[13]

     A willingness to work (v. 13). He is to use the office, not just fill it. The Greek word translated “degree” means “rank (as in the army), a base, a step, or rung on a ladder.” What an encouragement to a faithful deacon! God will “promote” him spiritually and give him more and more respect among the saints, which means greater opportunity for ministry. A faithful deacon has a good standing before God and men, and can be used of God to build the church. He has a spiritual boldness that makes for effective ministry.^[14]

 “Boldness” is from the word parrēsia (παρρησια), primarily, “free and bold speaking; speaking out every word.” Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. “An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere” (Vincent). The words, “in faith,” are to he connected with the word “boldness” only. It speaks of boldness here as distinctively Christian, as founded on faith in the Lord Jesus.^[15]

DISSCUSSION:

1. What does the choice of the Greek word "deacon" teach us about this office and how it should be carried out?  Can you think of other mentions of deacons/servants in the NT that give more insight?

2. Discuss what each of these five characteristics look like in our culture  (1) reverent, 2) not double-tongued, 3) not given to much wine, 4. not greedy for money, 5. holding the mystery of the faith with a pure conscience ).  What makes each one difficult or easy? 

3. Which of the requirements are you focusing on now? Why and how?

4. How do you think our current cultures attitudes about women have affected our understanding of this passage.  It that good or bad?

5. Why do you think God mentions the deacon dealing with his family and not his business?

.

---

^[1] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (747). New York: United Bible societies.

^[2] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (766). New York: United Bible societies.

^[3] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (655). New York: United Bible societies.

^[4] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (291). New York: United Bible societies.

n neuter

^[5] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (344). New York: United Bible societies.

f feminine

^[6] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (323). New York: United Bible societies.

^[7] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:8). Grand Rapids: Eerdmans.

^[8] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:11). Grand Rapids: Eerdmans.

m masculine

f feminine

NT New Testament

^[9] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (433). New York: United Bible societies.

^[10] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (751). New York: United Bible societies.

^[11] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (376). New York: United Bible societies.

^[12] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (464). New York: United Bible societies.

f feminine

^[13] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (459). New York: United Bible societies.

^[14] Wiersbe, W. W. (1996). The Bible exposition commentary (1 Ti 3:8). Wheaton, Ill.: Victor Books.

^[15] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:11–12). Grand Rapids: Eerdmans.

Color coded Ephesians 1.1-13

I like to use colored pencils to help identify pronouns, etc...  This is what I marked for Ephesisans 1.1-14 (except I use yellow for the Father and Spirit in my Bible).

Ephesians One:   Father, Son, Spirit

1 Paul, an apostle of Jesus Christ by the will of God, To the saints who are in Ephesus, and faithful in Christ Jesus: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 

3 Blessed be the God and Father of our Lord Jesus Christ, Who has blessed us with every spiritual blessing in the heavenly places in Christ,   4   just as He* chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love,**   5   having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,   6   to the praise of the glory of His grace, by which He made us accepted in the Beloved.   7   In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace   8   which He* made to abound toward us in all wisdom and prudence,   9   having made known to us the mystery of  His will, according to His good pleasure which He purposed in Himself,   10   that in the dispensation of the fullness of the times He* might gather together in one all things in Christ, both which are in heaven and which are on earth--in Him.   11   In Him also we* have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will,   12   that we who first trusted in Christ should be to the praise of His glory.   13    In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise,   14   who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. 

*The verb does call for a  subject of this person and number, but the pronoun is not a Greek word in the text.

**Verses 3-14 are usually considered to be one sentence in the Greek.   The English punctuation has been added by the translators for clarity.  Young's Literal, KJV,  NASB,  NKJV,  NET Bible, and the New Living Trans. associate the words "in love" with verse 4.  The  ESV, and NIV84 associate "in love" with verse 5.

Esther 5 From Beauty Queen to True Queen 110727PM@TBC

I. Introduction

A. Theme

· The rhythm of redemption in Esther points toward the reality that is ours in Jesus.

· Esther: God Wins!

· The April 4, 1989 edition of The Observer, quoted the then Prime Minister Margaret Thatcher as saying, "I am extraordinarily patient, provided I get my own way in the end."

· All of the “chance” events in life are really working toward the end that God has ordained.  —Karen H. Jobes in The NIV Application Commentary

· With confidence that God wins, you can be extraordinarily patient as God works his plan.

B. Background

Chapter 1: 

Vashti is dethroned:.

· God is still at work in ordinary  “unseen ways,”  and He works with flawed people like us.

Chapter 2: 

Esther chosen queen.

· God is at work for the good of his people and the glory of His name through ordinary people in unexpected ways.

Chapter 3: 

Haman decreed genocide of the Jews.

· It is good to draw near to God and declare His works when the wicked prosper .

Chapter 4

Mordecai calls on Esther to act.

· God has placed you in the right position to bring Him glory.

Get feedback on what God has taught people during the series.

——————————————————————

· Desperate times.  4.1

· Mordecai in morning.  4.2-3

· Esther conflicted (with good reason)  4.11

· “...relief and deliverance will arise for the Jews…”

· Esther as resigned herself to go with poor odds and risk her life in a no good options situation.

4.16 Go gather the Jews…If I perish, I perish.

4.17  Mordecai did all Esther commanded him.

Pray - turn with me to Esther five.

     -Scene has been laid out

     -Characters have been developed

     -Conflict has been explained.

     -Now let's see what God will do.

Read text here.  Pause at verse one to explain the fasting.

"Now it happened on the third day..."

A three day fast:

Purpose———                                   (S=sin)

Occasionally fasting was proclaimed on a national scale, e.g. in case of war (Judges 20:26; 2 Chronicles 20:3) or of pestilence (Joel 1:13). Fasting having thus become a recognized mode of seeking Divine favor and protection, it was natural that it should be associated with confession of sin, as indisputable evidence of penitence or sorrow for sin.   

—T. Lewis (Orr, James, M.A., D.D. General Editor. "Entry for 'FAST; FASTING'". International Standard Bible Encyclopedia. . 1915.)

Extraordinary nature—

3.12  on the thirteenth day of the first month...

· Passover

Hamon’s Genocide Decree

3.12  on the thirteenth day or the first month and a decree was written…

Exodus 12.18  That would have been on the eve of Passover.

P=precious blood  1 Corinthians 5:7   Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. 

Finish reading text...

II. Contextual Ties in Chapter 5.

Two story lines in chapter five.

     First is Esther’s approach to the king.

     Second is the interlude with Haman.

 

A.  disobedience

· Note the common theme of Vashti and Esther’s disobeying the kings command

1.15  Vashti...has not obeyed the command of King A.

4.11  ...any man or woman who goes into the inner court of the king, who has not been called...put all to death, except…

B.  Royal setting

5.1  (lit.) put on royalty

royal throne

royal house

· Esther moves from the isolated life of her quarters into the royal drama.

· “Yet who knows whether you have come to the kingdom for such a time as this?"

· She steps into her role as queen to make a difference for God’s program.

· Something remarkable happened between the discouraging “If I perish, I perish.” of 4.16 and the confident, brave Esther of 5.1

C.  v.2  she found favor...

khane  1. favour, grace, elegance:   2. favour, acceptance:

Gen. 6.8 

But Noah found grace in the eyes of the Lord.

Gen 39.4

So Joseph found favor in his sight, and served him. Then he made him overseer of his house, and all that he had he put under his authority.

Gen 39.21

ut the Lord was with Joseph and showed him mercy, and He gave him favor in the sight of the keeper of the prison.

Esther 2.17 17 The king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti.

Esther 2.15 Now when the turn came for Esther the daughter of Abihail the uncle of Mordecai, who had taken her as his daughter, to go in to the king, she requested nothing but what Hegai the king's eunuch, the custodian of the women, advised. And Esther obtained favor in the sight of all who saw her.

And at the first Passover.

Ex. 12.36  And the Lord had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus they plundered the Egyptians.

D.  v. 6  At the banquet of wine…

Esther’s cunning with the banquets

· "What do you wish, Queen Esther? What is your request? It shall be given to you--up to half the kingdom!"

“What is it?”  It would have been something extraordinary to cause Esther to come uninvited.

· Note the change in momentum.

5.5 Then the king said, "Bring Haman quickly, that he may do as Esther has said." So the king and Haman went to the banquet that Esther had prepared.

· 5.8  Note the wording of the request.  If the kings wants to grant my request, come to another banquet.  She is just reeling him in.  His attendance at the next banquet is confirmation of his promise to grant her request.

· If I have found favor in the sight of the king, and if it pleases the king to grant my petition and fulfill my request, then let the king and Haman come to the banquet which I will prepare for them, and tomorrow I will do as the king has said."

“By seeming to honor Haman, she fattens him for the kill, for now he goes out elated at being invited  to sup with the royal couple, full of his own—transient—importance (5.9-12).”  —Jon D. Levenson  Esther: A Commentary  part of  The Old Testament Library

 

E.  v. 9  So Haman went out that day joyful...

Haman’s pride blinded bliss

· Haman is no longer an effective contributing character in this story.

· When you actively oppose God, you become just part of the set. 

Note the irony between the control and position of men over their wives pompously proclaimed in  1.20 When the king's decree which he will make is proclaimed throughout all his empire (for it is great), all wives will honor their husbands, both great and small."

and the reality of Haman’s wife directing him in

5.14  Then his wife Zeresh and all his friends said...

III. The “So What?”

Esther:  From Beauty Queen to True Queen

What happened to Esther between 4.16 and 5.2?

1. Esther despaired of her life, saw it was hopeless without God’s protection and stood for God’s people.

Hebrews 11.24-27

²⁴ By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, ²⁵ choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, ²⁶ esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. ²⁷ By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.

IV. Conclusion

What happened between 4.16 and 5.1 that transformed Esther from uncertain and frightened to bold and cunning.  It was three days of fasting and seeking God.  

"Prayer does not equip us for the work, prayer is the work."  -- Oswald Chambers 

Isaiah 40.31  Prayer/waiting on God changes things.

³¹ But those who wait on the Lord

Shall renew their strength;

They shall mount up with wings like eagles,

They shall run and not be weary,

They shall walk and not faint.

"From this verse we learn of four things that happen when we wait on God rather than rush into a frenzy of activity. 

· First, we gain new strength—which we’ll need when the road gets rocky.

· Second, we get a better perspective—which give us an eagle’s eye view of our circumstances. 

· Third, we store up extra energy—which we can draw upon at a later time. 

· Fourth, we deepen our determination to persevere—which wards off weariness." 

—Charles Swindoll  in his Bible Study Guide Esther: A Woman for Such a Time as This

Our humble faith in and dependence on God makes us an active part of His plan.

 

BENEDICTION:  Isaiah 41.10-13