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William Barclay · Citado em PreceptAustin
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Barclay adds the root verb Kaleo "is the regular verb for 'summoning' or 'calling' a person. It may be that the person is 'summoned' to an office and an honour. Paul is 'called' to be an apostle (kletos) (Ro 1.1+; 1Co 1.1). It may be that the person is 'summoned' to be given a task." Kletos - 10x in 10v -Matt. 22:14 ( = this is a general call, not the effectual call); Ro 1:1; Ro 1:6; Ro 1:7; Ro 8:28; 1 Co. 1:1; 1 Co. 1:2; 1 Co. 1:24; Jude 1:1; Rev. 17:14 Related Resources: What does it mean to be called by God? | GotQuestions.org What is the effectual calling/call? | GotQuestions.org (EFFECTUAL CALL) What does “Many are called but few are chosen” in Matthew 22:14 mean? | GotQuestions.org (GENERAL CALL) How can I find my spiritual calling? | GotQuestions.org How can I know if I am being called to serve as a missionary? | GotQuestions.org How can I know if I am being called to preach? | GotQuestions.org Apostle (652) apostolos from apo = from + stello = send forth) describes one sent forth from (apo-) one's presence with a special commission to represent the sender and to accomplish his work. Apostolos was a technical word designating an individual sent from someone else with the sender's commission, the necessary credentials, the sender's authority and the implicit responsibility to accomplish a mission or assignment. In a word an apostle is a "sent one!" As Barclay rightly said " A man is not what he has made himself, but what God has made him." In its broadest sense, apostle can refer to all believers, because every believer is sent into the world as a witness for Christ. But the term is primarily used as a technical term, a specific and unique title for the thirteen men (the Twelve, with Matthias replacing Judas, and Paul) whom Christ personally chose and commissioned to authoritatively proclaim the Gospel and lead the early church. The thirteen apostles not only were all called directly by Jesus but all were witnesses of His resurrection, Paul having encountered Him on the Damascus Road after His ascension (Acts 9:1-25+). Those thirteen apostles were given direct revelation of God’s Word to proclaim the Gospel authoritatively, the gift of healing, and the power to cast out demons (cf Mt 10:1-4+). By these signs their teaching authority was verified (cf. 2Co 12:12). Their teachings became the foundation of the church (Ep 2:20+), and their authority extended beyond local bodies of believers to the entire believing world. In the present context Paul uses apostle in its more common specialized or restricted meaning. The authority of Paul's message did not derive from the messenger but from the Sender. CBC - Seventeen individuals are called apostles, adding Paul, James (Gal 1:19), Matthias (Acts 1:26), Barnabas (Acts 14:14), and Andronicus and Junia (Rom 16:7) to the original Twelve. Such people not only were eyewitnesses to the resurrection (Acts 1:22) but preached the gospel and founded Christian communities. Apostolos in 1-2 Cor - Used by Paul in First Corinthians more than any other letter (11x in 9v) - 1 Co. 1:1; 1 Co. 4:9; 1 Co. 9:1; 1 Co. 9:2; 1 Co. 9:5; 1 Co. 12:28; 1 Co. 12:29; 1 Co. 15:7; 1 Co. 15:9; 2 Co. 1:1; 2 Co. 8:23; 2 Co. 11:5; 2 Co. 11:13; 2 Co. 12:11; 2 Co. 12:12; Related Resources: Excellent in depth article on Paul the Apostle.- Ralph Yarborough Multiple dictionary articles Paul, the Apostle What is an apostle? | GotQuestions.org Is God restoring the offices of apostle and prophet in the church today? | GotQuestions.org Was the Apostle Paul actually a false prophet? | GotQuestions.org What is the difference between a disciple and apostle? | GotQuestions.org How can I know God’s will for my life? What does the Bible say about knowing God’s will? | GotQuestions.org The Will Of God By (1223) (dia) is the Greek preposition dia, which means "through" and in this context describes that which "intervenes between the act of the will and the effect and through which the effect proceeds" (Zodhiates). Stated another way, dia describes the channel (God' will is the channel) of the act (Paul's appointment as an apostle). The will of God is the means by which Paul had become an apostle. Will (2307) thelema from thelo = to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. One sees this root word in the feminine name "Thelma." In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. When it denotes God's will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure. Most of the NT uses of thelema (over 3/4's) refer to God's will and signify His gracious disposition toward something. Paul's uses of Thelema - Rom. 1:10; Rom. 2:18; Rom. 12:2; Rom. 15:32; 1 Co. 1:1; 1 Co. 7:37; 1 Co. 16:12; 2 Co. 1:1; 2 Co. 8:5; Gal. 1:4; Eph. 1:1; Eph. 2:3; Eph. 5:17; Eph. 6:6; Col. 1:1; Col. 1:9; Col. 4:12; 1 Thess. 4:3; 1 Thess. 5:18; 2 Tim. 1:1; 2 Tim. 2:26; Here is a great prayer is you desire to know the will of God for your life - Colossians 1:9+ "For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with (IDEA = "controlled by") the knowledge (epignosis - not just knowledge but FULL knowledge) of His will (thelema) in all spiritual wisdom and understanding. (Then add obeying by the power of the Spirit the two commands in Ro 12:2+ and it will aid knowing the will of God which is good, and acceptable and perfect.) And Sosthenes our brother - Literally the Greek reads "the brother." Paul describes Sosthenes (means "safe in strength") as his brother in Christ by supernatural birth, not his brother by natural birth. Brother (80) adelphos from a = denotes unity + delphus = a womb) literally means brother referring to a physical brother or figuratively can refer to a brother in the spiritual sense. Adelphos (translated brother or brethren) is used frequently in the Corinthian letters - 52x in 48 verses - 1 Co. 1:1; 1 Co. 1:10; 1 Co. 1:11; 1 Co. 1:26; 1 Co. 2:1; 1 Co. 3:1; 1 Co. 4:6; 1 Co. 5:11; 1 Co. 6:5; 1 Co. 6:6; 1 Co. 6:8; 1 Co. 7:12; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 7:24; 1 Co. 7:29; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 8:13; 1 Co. 9:5; 1 Co. 10:1; 1 Co. 11:33; 1 Co. 12:1; 1 Co. 14:6; 1 Co. 14:20; 1 Co. 14:26; 1 Co. 14:39; 1 Co. 15:1; 1 Co. 15:6; 1 Co. 15:31; 1 Co. 15:50; 1 Co. 15:58; 1 Co. 16:11; 1 Co. 16:12; 1 Co. 16:15; 1 Co. 16:20; 2 Co. 1:1; 2 Co. 1:8; 2 Co. 2:13; 2 Co. 8:1; 2 Co. 8:18; 2 Co. 8:22; 2 Co. 8:23; 2 Co. 9:3; 2 Co. 9:5; 2 Co. 11:9; 2 Co. 12:18; 2 Co. 13:11; Why does Paul mention Sosthenes - Matthew Henry offers an interesting thought in a related comment on Paul's mention of Timothy in Col 1:1 -- "Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honor upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note." In another note Matthew
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Barclay - "When Paul put together these two great words, grace and peace, (charis and eirene), he was doing something very wonderful. He was taking the normal greeting phrases of two great nations and molding them into one. Charis is the greeting with which Greek letters always began and eirene the greeting with which Jews met each other. Each of these words had its own flavor and each was deepened by the new meaning which Christianity poured into it. Charis is a lovely word; the basic ideas in it are joy and pleasure, brightness and beauty; it is, in fact, connected with the English word charm. But with Jesus Christ there comes a new beauty to add to the beauty that was there. And that beauty is born of a new relationship to God. With Christ life becomes lovely because man is no longer the victim of God's law but the child of his love. Eirene is a comprehensive word. We translate it peace; but it never means a negative peace, never simply the absence of trouble. It means total well-being, everything that makes for a man's highest good. It may well be connected with the Greek word eirein, which means to join, to weave together. And this peace has always got to do with personal relationships, a man's relationship to himself, to his fellow-men, and to God. It is always the peace that is born of reconciliation. So, when Paul prays for grace and peace on his people he is praying that they should have the joy of knowing God as Father and the peace of being reconciled to God, to men, and to themselves--and that grace and peace can come only through Jesus Christ. (Philippians 1) ILLUSTRATION OF BIBLICAL PEACE - Missionary Jim Walton who was translating the New Testament for the Muinane people of La Sabana in the jungles of Colombia. However, Jim was having trouble translating the word PEACE. About this same time (don’t you love the PROVIDENCE of God!), Fernando, the village chief, was promised a 20-minute plane ride to a location that would have taken him 3 days to travel by walking. The plane was delayed in arriving at La Sabana, so Fernando departed on foot. When the plane finally came, a runner took off to bring Fernando back. But by the time he had returned, the plane had left. Fernando was furious (loss of peace) because of the mix-up. He went to Jim and launched into an angry tirade. Fortunately, Walton taped the chief’s diatribe and later when he translated it, he discovered that the chief kept repeating the phrase, “I don’t have ONE HEART.” Jim asked other villagers what having “ONE HEART” meant, and he found that it was like saying, “There is nothing between you and the other person.” Walton realized that God had just given him the picture he needed to translate the word PEACE into their language! To have peace with God means that there is nothing–no sin, no guilt, no condemnation–that separates us from God, PEACE possible only through Christ, Paul writing “having been justified (declared eternally in right standing before God) by faith, we have PEACE WITH GOD through our Lord Jesus Christ.” Do you have “ONE HEART” with God today? Outside of Christ there is no peace. Only those who truly know Christ know true peace! Related Resource: Biblical Peace - Part 1 and Part 2 From God our Father and the Lord Jesus Christ - The gifts of grace and peace are from the Father and the Son. They are the divine Source and this truth is important theologically because we clearly see the Lord Jesus Christ placed on a par with God the Father. How many times we hear someone say that Jesus is not truly God. Even passages like this refute that bogus argument!
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Barclay adds that eris "is the contention which is born of envy, ambition, the desire for prestige, and place and prominence. It comes from the heart in which there is jealousy.… Eris is the spirit that is born of unbridled and unholy competition. It comes from the desire for place and power and prestige and the hatred of being surpassed. It is essentially the sin which places self in the foreground and is the entire negation of Christian love. It is the characteristic of the man who has forgotten that only he who humbles himself can be exalted." Eris - 9x in NT - Ro 1:29; Ro 13:13; 1 Co. 1:11; 1 Co. 3:3; 2 Co. 12:20; Gal. 5:20; Phil. 1:15; 1 Tim. 6:4; Titus 3:9 Bob Deffinbaugh - While a student in seminary, I became friends with a student who was a veterinarian. I always teased him by telling him his ministry could be preaching in a church that was going to the dogs. I wonder just how one would feel about being sent to a church like the one in Corinth, as described in the two epistles of Paul to the Corinthians. Frankly, from a purely human point of view, the situation in Corinth appears to be hopeless. And yet when we read these introductory verses to this epistle, Paul is positive, upbeat, and optimistic. His prayers concerning this church are filled with expressions of thanksgiving. How can this be? How can Paul be so positive and optimistic as he communicates with this church? One thing is certain—it is not because of the godly conduct of many of its members. African Study Bible - An Ibo proverb from Nigeria says, E nenie nwa ite, O gbonyuo oku, meaning, “If you overlook a tiny pot, it will boil over and douse the fire.” It is true that if we do not take offence at small irritations, disunity will be quenched. On the other hand, God expects us to correct bad attitudes and errors no matter how insignificant they may appear. In this way, they do not grow into major problems. Related Resource: Who was Chloe in the Bible? | GotQuestions.org What is the importance of Christian unity? | GotQuestions.org What is unity in Christ? | GotQuestions.org THE SOLUTION FOR DIVISION AND DISORDER AND DECLINE - The tendency toward spiritual decline was not limited to the early church. It has happened again and again down through the centuries, and has been especially evident when Christians prospered and enjoyed freedom from persecution. It’s a danger we must all be aware of. Jesus gave us the antidote for this disorder. He said, “Remember therefore from where you have fallen; repent and do the first works” (Rev. 2:5+). This prescription will prevent the spiritual regression that brings so much harm to us individually and to our churches. It's easy, it seems, to wander away, Life is so busy with work and with play; Lord, help me see the way that I'm going, Give me a faith that's constantly growing. —K. De Haan To advance, we sometimes have to turn around. 1 Corinthians 1:12 Now I mean this, that each one of you is saying, "I am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ." Amplified - What I mean is this, that each one of you [either] says, I belong to Paul, or I belong to Apollos, or I belong to Cephas (Peter), or I belong to Christ.
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Barclay: "(a) To the Greek idea the first characteristic of God was apatheia. That word means more than apathy; it means total inability to feel. The Greeks argued that if God can feel joy or sorrow or anger or grief it means that some man has for that moment influenced God and is therefore greater than he. So, they went on to argue, it follows that God must be incapable of all feeling so that none may ever effect him. A God who suffered was to the Greeks a contradiction in terms. They went further. Plutarch declared that it was an insult to God to involve him in human affairs. God of necessity was utterly detached. The very idea of incarnation, of God becoming a man, was revolting to the Greek mind. Augustine, who was a very great scholar long before he became a Christian, could say that in the Greek philosophers he found a parallel to almost all the teaching of Christianity; but one thing, he said, he never found, "The Word became flesh and dwelt among us." Celsus, who attacked the Christians with such vigour towards the end of the second century A.D., wrote, "God is good and beautiful and happy and is in that which is most beautiful and best. If then 'He descends to men' it involves change for him, and change from good to bad, from beautiful to ugly, from happiness to unhappiness, from what is best to what is worst. Who would choose such a change? For mortality it is only nature to alter and be changed; but for the immortal to abide the same forever. God would never accept such a change." (See note in Wikipedia) To the thinking Greek the incarnation was a total impossibility. To people who thought like that it was incredible that one who had suffered as Jesus had suffered could possibly be the Son of God. (b) The Greek sought wisdom. Originally the Greek word sophist meant a wise man in the good sense; but it came to mean a man with a clever mind and cunning tongue, a mental acrobat, a man who with glittering and persuasive rhetoric could make the worse appear the better reason. It meant a man who would spend endless hours discussing hair-splitting trifles, a man who had no real interest in solutions but who simply gloried in the stimulus of "the mental hike." Dio Chrysostom describes the Greek wise men. "They croak like frogs in a marsh; they are the most wretched of men, because, though ignorant, they think themselves wise; they are like peacocks, showing off their reputation and the number of their pupils as peacocks do their tails." It is impossible to exaggerate the almost fantastic mastery that the silver-tongued rhetorician held in Greece. Plutarch says, "They made their voices sweet with musical cadences and modulations of tone and echoed resonances." They thought not of what they were saying, but of how they were saying it. Their thought might be poisonous so long as it was enveloped in honeyed words. Philostratus tells us that Adrian, the sophist, had such a reputation in Rome, that when his messenger appeared with a notice that he was to lecture, the senate emptied and even the people at the games abandoned them to flock to hear him. Dio Chrysostom draws a picture of these so-called wise men and their competitions in Corinth itself at the Isthmian games. "You might hear many poor wretches of sophists, shouting and abusing each other, and their disciples, as they call them, squabbling; and many writers of books reading their stupid compositions, and many poets singing their poems, and many jugglers exhibiting their marvels, and many sooth-sayers giving the meaning of prodigies, and ten thousand rhetoricians twisting lawsuits, and no small number of traders driving their several trades." The Greeks were intoxicated with fine words; and to them the Christian preacher with his blunt message seemed a crude and uncultured figure, to be laughed at and ridiculed rather than to be listened to and respected. It looked as if the Christian message had little chance of success against the background of Jewish or Greek life; but as Paul said, "What looks like God's foolishness is wiser than men's wisdom; and what looks like God's weakness is stronger than men's strength." (Daily Bible Study - 1 Corinthians 1)
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Barclay - Somewhere about the year A.D. 178 Celsus wrote one of the bitterest attacks upon Christianity that was ever written. It was precisely this appeal of Christianity to the common people that he ridiculed. He declared that the Christian point of view was, "Let no cultured person draw near, none wise, none sensible; for all that kind of thing we count evil; but if any man is ignorant, if any is wanting in sense and culture, if any is a fool let him come boldly." Of the Christians he wrote, "We see them in their own houses, wool dressers, cobblers and fullers, the most uneducated and vulgar persons." He said that the Christians were "like a swarm of bats--or ants creeping out of their nests--or frogs holding a symposium round a swamp--or worms in conventicle in a corner of mud." (See note in Wikipedia) (1 Corinthians 1 Commentary) Chosen (1586)(eklego from ek = out, out of, out from + légo = select, choose) (see also eklektos) means literally to select out, single out or choose out of. The idea in eklego speaks of the sizable number from which the selection is made. It implies the taking of a smaller number out of a larger. For example, in secular use, Virgil's Eclogues (from eklego) are short, selected excerpts taken from a more larger collection of poems. Eklego - 22x in 20v in NT - Mk. 13:20; Lk. 6:13; Lk. 9:35; Lk. 10:42; Lk. 14:7; Jn. 6:70; Jn. 13:18; Jn. 15:16; Jn. 15:19; Acts 1:2; Acts 1:24; Acts 6:5; Acts 13:17; Acts 15:7; Acts 15:22; Acts 15:25; 1 Co. 1:27; 1 Co. 1:28; Eph. 1:4; Jas. 2:5 Grudem: We may define election as follows: Election is an act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure. (See Systematic Theology Chapter 32 Election and Reprobation When and why did God choose us? Are some not chosen? - in online Systematic Theology) World (2889) see kosmos Foolish (3474) see moros Wise (4680) see sophos = clever and skillful in ability to use acquired knowledge. ILLUSTRATION - One of the greatest awakenings of the nineteenth century began in Cambridge University in England when D.L. Moody and his singer, Ira B. Sankey, came to that center of learning. The whole university was outraged that this backwoods, uneducated American preacher would dare to appear and speak in the center of culture of the English world. They well knew that he “murdered” the King's English. The students were determined to hoot him off the platform. Moody began by asking Sankey to sing. As soon as he finished, Moody stepped to the edge of the platform and, looking directly at the students who were gathered there, said, "You gentlemen, don’t ever think God don’t love you, for he do!” The students were dumbfounded by that beginning. Moody went on and in a few minutes he again said, "Don't ever think God don’t love you, for he do!" Something about the very ungrammatical structure of these words captured them and many listened and many were converted to Christ!