Category Archives: Epistles

Meaning of 1 Corinthians 3: The Testing of God’s Church Builders

When discussing the last judgment and the consequences of good and bad works, I have heard it often incorrectly taught that your deeds don’t have any affect on your eternal security. If you are a Christian and have good works, congratulations, you’ll get some heavenly presents. However, if your life was defined by sinful living, don’t worry, you will still be saved—albeit with no eternal goody bag. While you “should” behave yourself as a Christian, eternity isn’t at stake, just the amount of heavenly treasure.

One of the go-to verses used to justify this wrong teaching is Paul’s writing in 1 Corinthians 3 where he writes that if someone’s work “is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.” (1 Cor. 3:15)

A cursory reading of this verse without studying the context could understandably lead to this error. However, once you actually study the context and the flow of Paul’s thought, it becomes clear that this was not Paul’s point at all. In fact, Paul’s argument rather indirectly suggests that many in the local fellowship there are at risk of perishing on Judgement Day.

Before we get there, let’s take a look at the entire passage, I’ve highlighted particularly relevant portions to shed light on the true meaning.

⁵What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task.⁶I planted the seed, Apollos watered it, but God has been making it grow. ⁷So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. ⁸The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. ⁹For we are co-workers in God’s service; you are God’s field, God’s building.

¹⁰By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care.¹¹For no one can lay any foundation other than the one already laid, which is Jesus Christ. ¹²If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, ¹³their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. ¹⁴If what has been built survives, the builder will receive a reward. ¹⁵If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.

¹⁶Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? ¹⁷If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple. (1 Corinthians 3:5-17)

The greater context is dealing with those who have shepherded the Corinthian church—namely Paul, Apollos, and those who now lead the church. Paul describes himself and the other leaders as co-workers with God. They are servants, who are working with God (v 5). Each has their own task in cooperation with God (v 5), but all credit goes to God (v 7).

What are they working towards, what does their labor produce? Paul describes them as farm hands, planting and cultivating a crop. In verse 9, he expands upon the analogy. These leaders are laborers in God’s field, and also the construction crew of God’s building.

The field and the building represent the church—the fellowship of believers themselves. Paul says “you are God’s field, God’s building.” He’s not speaking to an individual here. “You” (este, ἐστε) is plural in the Greek. Paul is saying “you all”—that is, all you believers in Corinth—are God’s field and God’s building.

This is the first key to understanding the passage. The labor or work Paul describes here is not the totality good or bad works of our life, but rather the “construction” of the church itself.

In verse 10, this church building analogy continues. Paul laid the foundation, and the foundation was Jesus Christ (v 12). Now, after Paul has built the foundation of the church, other builders (church leaders) have come and continued the work. Paul explains that not all work is equal. Again, he’s not talking about general good and bad works, but specifically “church construction” work. Some build with precious and high-quality materials, others with not-so-good. In other words, some pastored their fellowship well and others poorly.

This work—the church itself—will be tested on Judgement Day (v 14). If the church doesn’t past the test, if it is burned up, these church leaders will suffer great loss, but will themselves be barely saved (v 15). The loss is not just rewards, but the loss of their congregation itself—the loss of people’s eternal lives. The pastors are largely to blame, as they did not train their church to the highest standard.

Paul does not stop there however. He has already addressed good leaders who’s work stands the test, and consequently are rewarded. He’s shown that those leaders who do a poor job shepherding their congregation will suffer loss, but they themselves will be saved. Now, in verse 16-17, Paul addresses those who are not builders, but actively tear down and destroy the church.

Paul writes, “Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (v 16). Before I studied this more closely, I always assumed Paul was saying that each of us individually are temples of God, an idea he expresses elsewhere (see 1 Cor. 6:19). However, that’s not what he’s saying here. Paul writes that “you all” (plural again) are God’s temple (singular). Paul is continuing with the building analogy. The church fellowship (“you all”) together constitute the singular building of God’s temple.

He continues, “If anyone destroys God’s temple, God will destroy that person.” (v 17) Paul has already talked about poor workers, but this isn’t just a poor worker. This is someone who is actively damaging the church. They are teaching false doctrines, leading people away from the truth. They are destroying the body of believers in Corinth. These destructive workers won’t be saved. No, God will destroy them.

To summarize, here’s what Paul reveals in 1 Corinthians 3 regarding church leaders and the quality of their work:

Good church leaders: Church isn’t destroyed on Judgement Day. Leaders are saved and receive rewards.
Poor church leaders: Their church is destroyed (congregants don’t pass the test and are destroyed). Leaders are barely saved, but suffer loss of their church and don’t receive rewards.
Destructive church leaders: Work at tearing down the church, and so God destroys them.

Next time you hear someone use this passage to argue that works don’t matter, graciously point out to them that Paul is addressing something else entirely here. Paul teaches that in the last judgement, God will test the church. Some will stand the test, while others will be burned up. The church leaders will be held responsible for the quality of their shepherding. All those pastors whose teaching leads people astray, will be eternally punished for destroying God’s building.

A sobering passage, but a good wake-up call for all of us.

The Secret to Knowing God More Deeply

Many Christians are searching for a personal revival. They want to truly know God, experience God, and be a true friend of God.

Draw close, and let me tell you a secret. It’s not a secret because God hasn’t revealed it, but because church traditions have too often obscured it. Too often we don’t want to hear the truth, because we aren’t living according to the truth.

If you consider yourself a Christian, you already have faith that Jesus was God incarnate and that He died on a cross for the forgiveness of our sins. You believe that Jesus rose from the dead, conquering death and sin once for all. These are the basics.

However, if you really want to know God, it takes more than just intellectual belief. It takes more than a mental acceptance of the foundational dogmas of Christianity. It takes a true step of faith. You need to trust God enough to begin obeying Him completely and wholeheartedly.

Listen to the words of Jesus:

“He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” Judas (not Iscariot) *said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.” (John 14:21-23 NASB)

Jesus promises to disclose Himself to us—if we keep His commandments and thus truly love Him. The Father loves everyone who obeys Jesus’ words. This seems to speak of a deeper love than the universal love God has for humanity. This love is found when we abide in God. The Father and the Son will come to us when we love God by keeping his commands, and God will dwell with us.

More verses speak of the necessity of obedience for true communion with God. If we keep Jesus commands, we will be filled with the Holy Spirit:

“If you love me, keep my commands. And I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. (John 14:15-17 NIV)

And if we continue to obey Jesus’ commands after believing in Him, we will be truly set free:

To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” (John 8:21-32 NIV)

These verses do not deny the absolute necessity of faith in Jesus. That is a given. But if we neglect walking in obedience to Jesus, we will never truly know God. The true family of God are those that obey God. Jesus said, “Whoever does God’s will is my brother and sister and mother.” (Mark 3:35)

Obedience is the secret to a deeper walk with God. There’s no convoluted formula to knowing God and true revival. It requires faith, repentance and continued life of obedience to God. It’s so simple. Yet, it still requires a response. We must obey. As we obey, our union with God will grow only stronger and produce eternal fruits that far outweigh any temporary costs.

Submit therefore to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. Humble yourselves in the presence of the Lord, and He will exalt you. (James 4:7-10 NIV)

The Prize is Immortality and Eternal Life (Ignatius to Polycarp)

In one of my recent posts, I discussed how the “crown of life” mentioned in James and Revelations is a way of describing eternal life itself. The “crown of life” is the “crown that is life.” Those who persevere in their faith receive this prize—eternal life.

When we study the earliest church fathers, this teaching that eternal life itself is the Christian’s reward is reinforced.

One such instance is the following quote from Ignatius in his letter to Polycarp. Both Ignatius and Polycarp were students of the Apostle John. They were directly exposed and taught from John himself. As such, their writings help us understand how the earliest Christians understood and interpreted scripture. This particular letter of Ignatius was written to Polycarp, the Bishop of Smyrna, as Ignatius was being taken to Rome, where he would eventually be martyred.

Ignatius writes:

The times call for you, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both you [and those under your care] may attain to God. Be sober as an athlete of God: the prize set before you is immortality and eternal life, of which you are also persuaded. (Ignatius to Polycarp; 2. 3; Roberts and Donaldson)

The prize of the Christian athlete is immortality and eternal life. This prize is not behind us according to Ignatius, but set before us. It is something we strive for as we seek to “attain to God.”

This quotation reminds us of Paul’s statement to the Corinthian church:

Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. (1 Cor. 9:24-27)

Ignatius was encouraging Polycarp with the same teaching that Paul himself wrote here to the Corinthians. Paul admonishes us to run the race in order to win the prize. The prize is an imperishable wreath, a reference to immortality (and which also seems to be another way of saying the “crown of life”).

Ignatius, knowing Paul’s intent, doesn’t even bother to use an analogy when describing the reward. He comes out and says plainly that the prize is eternal life. It is immortality.

This is just another tidbit that helps us have an informed, historical perspective of the early church teaching regarding salvation, perseverance, and completing the journey of faith.

Ignatius quotation translated by Alexander Roberts and James Donaldson. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.)

The Lord Will Save Me into His Kingdom (2 Timothy 4:18)

While analyzing every New Testament use of the Greek verb “sozo” (σῴζω), meaning “to save,” I was surprised to find an instance I never noticed before.

Paul uses this verb 29 times in his letters (31 if you include Hebrews), and almost every instance has been consistently translated as some variation of “to save” in regards to our spiritual redemption and deliverance. When we look in the New Testament as a whole, and specifically in the Gospels, this verb is also often used in a more general sense when Jesus heals someone. The sick, lame, and blind are often “made well” (sozo) by Jesus. So we do see broader NT usage that’s not limited solely to spiritual salvation. However, Paul consistently uses it in the sense of spiritual salvation, which were most familiar with. (Here’s a list of every NT use.)

Although in Paul’s letters “sozo” has been consistently translated as some form of “to save,” there is one exception found in 2 Timothy 4:18, where it reads “will bring me safely”:

The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. (NIV 2 Timothy 4:18)

Most translations have some form of the phrase “will bring me safely.” Nothing is wrong with this translation. It does communicate the Paul’s overall meaning here.

However, it also unfortunately obscures the Paul’s use of “sozo” here. The entire phrase “will bring [me] safely” is translated from the future tense of “sozo,” meaning “he will save” (sosei; σώσει). This is significant because Paul has previously and consistently used this verb to communicate spiritual deliverance.

Young’s Literal Translation is one of the few that translate it as “ will/shall save”:

and the Lord shall free me from every evil work, and shall save me — to his heavenly kingdom; to whom is the glory to the ages of the ages! Amen.

I find this particularly interesting. Here Paul, near the end of his earthly ministry, is anticipating the Lord’s continued protection and ultimate future salvation into Jesus’ kingdom. He writes that the Lord “will save me into his heavenly kingdom.”

If you survey all the scriptures, Paul describes our salvation not only as a past event, but also as an ongoing process and a future hope. Just as God has delivered us from sin and death at our conversion, we are still being saved and ultimately will be saved.

Paul himself was no exception, as we see in his second letter to Timothy. He knew the value of perseverance, of running the race to the end. After writing that the time of his “departure” had come (2 Timothy 4:6), Paul writes:

I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing. (2 Timothy 4:7-8)

Why will God rescue Paul from every evil work? Why will Jesus save him into the kingdom? It is because he’s “kept the faith.” He’s poured out his life as a servant in praise to God. He’s wholeheartedly trusted God with all that he has. He now looks forward to the completion of his salvation when he receives the “crown of righteousness,” given to those who persevere and joyfully anticipate Jesus’ glorious return.

What Is the Crown of Life?

The crown of life is mentioned twice in the New Testament—once in James and once in Revelations. In both instances, the crown is received by those who stand the test through perseverance in the faith.

Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (James 1:12)

Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. (Revelations 2:10)

What Is the Crown?
When James and John allude to the “crown of life,” they aren’t thinking of some literal, physical crown. The “crown of life” refers to eternal life itself. It’s not just a bonus reward that only some people get in the eternal kingdom, but rather the prize received by all entrants into heaven.

This particular phrase uses what is known in Greek grammar as the genitive of apposition or epexegetical genitive. The genitive of apposition is often used when the head noun (here, “crown”) is metaphorical. The substantive in the genitive case that follows (here, “of life”) refers roughly to the same thing as the head noun (“crown”). (For more detail, check out this chart).

Put in simple terms, “crown of life” means more specifically “the crown that is life.” Life itself is the future reward. In keeping with the genitive of apposition, “crown” is a metaphorical reference that is further clarified by “of life.” So, the “crown of life” is simply another way to say “eternal life.”

This same concept applies to other “crowns” mentioned in the epistles. We read of a “crown of righteousness” (2 Tim. 4:8) and a “crown of glory” (1 Peter 5:4). Just as with the crown of life, righteousness and glory are the rewards themselves. This makes perfect sense. When we enter heaven, we will be forever justified (found righteous) and glorified.

Conditions Upon Receiving Eternal Life
According to James, the crown will be given only to those who are approved after persevering under trial. The trial, of course, is a testing. It reveals the quality of that which is tested, in this case the Christian. After being tested by various trials, we will be either be approved or rejected. Those that are approved will receive eternal life (represented by the crown of life).

This crown has been promised to those who love God. Those who persevere and stand approved have been shown to truly love God, and thus receive eternal life. The one who is approved through perseverance and the one who loves God are one and the same. If you love God, you will persevere. If you persevere through trials, you show your love for God. They are different perspectives of the same reality.

The other reference in Revelations is completely consistent with the teaching in James. They both reinforce each other and communicate the same message. John, relaying the words of Jesus, writes that those who “remain faithful until death” will receive eternal life. Those who persevere until the day they die are those who are tested and found approved. They truly love God, as evidenced by their willingness to lay down their lives for Him. They walk in the same footsteps of Jesus as true disciples, loving as Jesus loved. As such, they receive the crown of life, which symbolizes eternal life.

This perseverance until our death isn’t in our strength alone, but with God’s help as we walk in obedience with Him. He will strengthen and guide us to the end, no matter what the trials. However, we must remain in Him through daily laying down our lives in service to God and others. If we are continually faithful in the small matters, he will strengthen us to remain faithful when faced with trials no mortal could withstand without divine help. And once we have overcome, we will receive the crown of life—life forever with God.

The words of Paul speak to this reality of God’s support as we abide in Him:

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass. (1 Thessalonians 5:23-24)

No Immoral, Impure or Covetous Person Has a Kingdom Inheritance (Ephesians 5:1-6)

In Ephesians, Paul exhorts the believers there to imitate God and avoid grievous sin:

Therefore be imitators of God, as beloved children; ²and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

³But immorality or any impurity or greed must not even be named among you, as is proper among saints; ⁴and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. ⁵For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.

⁶Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. (Ephesians 5:1-6; bold added)

I want to draw attention to the three sins Paul names in verse 3. He specifically warns against:

Sexual immorality (porneia, πορνεία)
Impurity (akatharsia, ἀκαθαρσία)
Covetousness/greed (pleonexia, πλεονεξία).

After listing other unbecoming behavior and encouraging thankfulness as a godly alternative, Paul returns to these original three sins in verse 5, now addressing those who are practicing this disobedient behavior.

Paul forcefully clarifies why there should not even be a hint of such idolatry. He writes that no sexually immoral (pornos, πόρνος), impure (akathartos, ἀκάθαρτος), and covetousness/greedy (pleonektes, πλεονέκτης) persons have an inheritance in the eternal kingdom. Anyone unrepentantly living in these sins are not heirs of the kingdom and have no hope beyond this life.

Paul creates a clear parallel between verse 3 and 5, repeating the three sins in the same order, to reinforce and highlight his warning.

He’s practically shouting by using this repetition. Watch out Christians! If you live this way, you won’t have an inheritance in the kingdom of God. You all “know this with certainty.”

Paul is concerned that a false teacher may “deceive” them “with empty words” by downplaying the risk of participating in such sin.

He isn’t writing generally about these sins and their consequences for unbelievers. Rather, this warning is specifically for Christians, so they will stop sinning and thus avoid condemnation. In verse 3, he addresses the Christian saints (“among you”; “among saints”). In verse 5, Paul again specifically directs his warning towards the same believers (“for this you know with certainty”). Finally, he warns Christians against being deceived with any contrary teaching (“Let no one deceive you”).

After these strong words, Paul goes on to encourage the believers in Ephesus to “walk as children of Light” now that they are no longer in darkness. (Eph. 5:8) He’s persuasively presenting two sides of the same coin. He warns of the severe consequences for Christians who return to living in darkness, while also encouraging them to walk in holiness according to God’s will.

If this warning applied then, how much more so today within our immoral culture? Fortunately, we are not left in the battle alone. Jesus has given us His Spirit, to strengthen and guide us until we receive the eternal promises. Yet, the warning remains.

Lord or Jesus? Metzger’s Comments on Jude 1:5

In Jude 1:5 of the English Standard Version (ESV), we read that Jesus delivered the Israelites out of Egypt:

Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe.

Other translations, including the KJV, NASB and NIV, instead read ‘Lord’ in place of ‘Jesus’ here.

Why the discrepancy?

This is not just a random decision to replace ‘Jesus’ with ‘Lord’, or vice versa. The translators are looking at the manuscript evidence and deciding what they believe the original reading most likely is. The critical editions of the Greek New Testament that many modern translations rely heavily on, the Nestle-Aland 26th and 27th editions, read ‘Lord’ in this verse. It was only in the recently released edition, the 28th edition, that the reading ‘Jesus’ was preferred.

The decisions of which readings to prefer in the critical editions are not made by one person, but rather by a committee of scholars. Dr. Bruce Metzger was one of several scholars who participated in the committee that chose ‘Lord’, and in his textual commentary he communicates the exact reason why it was preferred:

Despite the weighty attestation supporting Ἰησοῦς (A B 33 81 322 323 424c 665 1241 1739 1881 2298 2344 vg cop, bo eth Origen Cyril Jerome Bede; ὁ Ἰησοῦς 88 915), a majority of the Committee was of the opinion that the reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight (ΚΧ being taken for ΙΧ). It was also observed that nowhere else does the author employ Ἰησοῦς alone, but always Ἰησοῦς Χριστός. The unique collocation θεὸς Χριστός read by P72 (did the scribe intend to write θεοῦ χριστός, “God’s anointed one”?) is probably a scribal blunder; otherwise one would expect that Χριστός would be represented also in other witnesses. The great majority of witnesses read ὁ before κύριος, but on the strength of its absence from א Ψ and the tendency of scribes to add the article, it was thought best to enclose ὁ within square brackets. (Metzger 723)

After explaining the Committee’s rationale to prefer ‘Lord’ over ‘Jesus’, Metzger then follows with his own dissenting opinion:

[Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses (see above). Struck by the strange and unparalleled mention of Jesus in a statement about the redemption out of Egypt (yet compare Paul’s reference to Χριστός in 1 Cor 10:4), copyists would have substituted (ὁ) κύριος or ὁ θεός. (Metzger 724)

In Bruce Metzger’s dissent, he states that ‘Jesus’ is “the best attested reading among Greek and versional witnesses” and that “critical principles seem to require the adoption of Ἰησοῦς [Jesus].” In other words, a theologically unbiased decision based purely on the principles of textual criticism would prefer ‘Jesus’ here—not ‘Lord’.

The reason for it not being chosen was that a majority of the Committee felt “the reading was difficult to the point of impossibility.” They were convinced, it seems, of the extreme unlikelihood that Jude would have written that Jesus was alive and active within an Old Testament narrative. Perhaps they couldn’t stomach the idea that the earliest Christians believed Jesus existed prior to His physical human birth, something scripture itself attests to in John 1:1.

Fortunately, the reading ‘Jesus’ is now chosen in the Nestle’s critical text, even though Dr. Metzger is unfortunately no longer with us.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament; a Companion Volume to the United Bible Societies’ Greek New Testament (2nd Ed.). N.p.: Hendrickson Pub, 2006. Print.

Co-Heirs with Christ

In Paul’s letter to the Roman church, while describing our deliverance through the Holy Spirit, we come across these verses regarding our heirship as children of God. I want to focus in specifically on verse seventeen, which contains parallels that emphasize our discipleship of Christ.

¹⁶The Spirit Himself testifies with our spirit that we are children of God, ¹⁷and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. (Romans 8:16-17)

There are three parallel ideas here that are not as obvious in the English, but clearly stand out as I read the Greek. They all express the concept of sharing with Christ, of being fellow participators with Jesus. I’ll diagram the English translation here, so it is more evident, and include the Greek as well, where the parallels are more pronounced. The three bolded portions below in the English are each communicated with three individual words in the Greek, creating strong repetition.

and if children, heirs also, heirs of God and
fellow heirs with Christ, if indeed we
suffer with Him so that we may also be
glorified with Him. (Romans 8:16-17)

εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ,
συγκληρονόμοι δὲ Χριστοῦ, εἴπερ
συμπάσχομεν ἵνα καὶ
συνδοξασθῶμεν. (Romans 8:16-17)

If we have the Holy Spirit dwelling within us, then we are children of God, and consequently heirs of God and co-heirs with Christ Himself.

However, Paul puts conditions on this wonderful promise. Our being co-heirs with Christ is contingent upon our also being partners with Christ, not just in the good times, but in the hard times as well. We, as God’s children are co-heirs—if we suffer with Him. If we are co-sufferers, carrying the same cross He carried and being crucified as He was crucified (in a spiritual sense). Then, and only then, will we be glorified with Him. We must be walking in Jesus’ footsteps, and this includes enduring trials as we live with our eyes set on pleasing God.

For many Christians today, applying this teaching does not take an elaborate stretch of the imagination. Just recently, a Coptic church in Egypt was bombed, killing at least twenty-five Christians there. Those believers killed suffered with Christ. Those with dead relatives are suffering with Christ. In the west, we don’t face such stark persecution. But if we speak for truth, there is a good chance we will be mocked, especially in the public sphere, perhaps even in some churches. As Paul wrote to Timothy, “Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Timothy 3:12)

Here is the key. If we want to be co-heirs with Christ, inheriting the glorious promises God gives to His children, we must be ready and willing to suffer with Christ. Only these true disciples who are willing to fill up “what lacks in Christ’s afflictions” will be glorified with Christ. (Colossians 1:24) And if we are glorified with Christ, we will be seen as true heirs, true children of God.

This isn’t a burden we carry alone, the presence of God strengthens us. As we abide in Him, His strength through the Holy Spirit empowers us where we are weak. There is a great cloud of witnesses that have gone before us, who have shared in Christ’s sufferings. So let’s run the race with perseverance. We aren’t running alone, we are running with Christ.

Pistis Iesou: “Faith of Jesus” or “Faith in Jesus”

In the scholarly world, a debate has been raging for a while now regarding the proper way to translate the Greek phrase “πίστις Ἰησοῦ Χριστοῦ” (pistis Iēsou Christou), meaning either the “faith of Jesus Christ” or “faith in Jesus Christ.” This would apply to other variations where we have the word pistis (faith) followed by different combinations of the name/title of Jesus in the genitive case.

The reason for the debate revolves around the fact that both options are grammatically possible and significant theological positions are at stake.

In simple terms, one could correctly translate the genitive Iēsou here either as an objective genitive or as a subjective genitive. The terms objective and subjective are simply labels we apply to the genitive, depending on how we believe it is being used. There is no magical magnifying glass we can pull out and peer through to discover a small marking that indicates what type of genitive it is. These are interpretive labels applied to the genitive case in Greek.

Translated subjectively, we would read the phrase pistis Iēsou as the “faith of Jesus”, meaning that Jesus produces the faith (so he is not the recipient of our faith in this scenario). Alternatively, to translate it objectively would yield “faith in Jesus,” meaning Jesus is the recipient of our faith. Both options are within the range of possible meaning grammatically.

Consequently, scholars can argue all day long in sophisticated ways and at the end of the day both sides still hold the same old positions stronger than ever. I’m simplifying, but that is the core of the issue.

The primary verses affected by this debate are mostly in Paul’s letters and would include Rom. 3:22, Rom. 3:26, Gal. 2:16; Gal. 2:20, Gal. 3:22, Eph. 3:12, and Phil. 3:9. Revelations 14:12 also applies, although it is not as commonly debated.

Let’s take a look at a couple examples and decide if a subjective or objective genitive would make more sense based on the context.

²¹But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²²the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³for all have sinned and fall short of the glory of God, ²⁴and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as a propitiation by his blood, to be received by faith. (Romans 3:21-25 ESV)

In verse 22, we read that the righteousness of God has been revealed through pisteōs Iēsou Christou towards all those believing. Following most modern translations, the righteousness of God is through “faith in Jesus” and is for those believing. If understood this way, the concept of belief in Jesus is repeated twice unnecessarily. Paul would be saying that it’s revealed through believing in Jesus for those believing in Jesus, making it a bit of awkward phrasing.

It also raises an interesting theological dilemma. Is the righteousness of God revealed through our faith? Or is it through the faith of Jesus, Jesus’ faithfulness through death on a cross? I think most would agree that humanity didn’t reveal God’s faithfulness, unless you are referring specifically to God in human flesh, Jesus Christ. God revealed his righteousness through the person Jesus Christ. This was specifically through His faithful obedience and perseverance.

Here’s another example to analyze from Galatians:

“We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” (Galatians 2:16)

This is similar to the previous example from Romans, but is even clearer in my opinion. The bold portions could also be translated as a subjective genitive, the “faith/faithfulness of Jesus.” Translated this way, Paul would be saying that we are justified by Christ’s death (the implied reference of the “faith of Christ”) and not by ritual observance of the Mosaic Law. Because we have been justified by Jesus’ sacrificial death, we have put our trust in Christ Jesus, so that we are justified by Jesus’ death and not by works of the Mosaic Law. Paul would not be denying the need to put our trust in Jesus, but rather puts greater focus on Jesus’ faithfulness as the paschal lamb.

If we took both instances in Galatians 2:16 as objective genitives, it would follow Protestant tradition nicely, but would make Paul repeat himself three times. Paul essentially would be writing that we are justified by believing in Jesus, so we believe in Jesus, in order that we be justified by believing in Jesus. Suffice to say, it lacks the theological depth the alternative interpretation communicates so nicely.

Let’s move on to a non-Pauline example, one I find interesting and is probably less discussed.

Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus. (Revelations 14:12 ESV)

As I’ve discussed, “faith in Jesus” is a grammatically possible translation, but so is “faith of Jesus” or “Jesus’ faith.” So we could instead read this verse as:

Here is a call for the endurance of the saints, those who keeping the commandments of God and the faithfulness of Jesus.

This would change the definition of the saints to those who keep the commands of God and also the faithful perseverance of Jesus. The “faithfulness of Jesus” puts emphasis on the endurance of faith displayed throughout Jesus’ entire life. The saints are those who have not only believe in Jesus (which is expressed elsewhere in scripture), but those who live by the same obedient faith Jesus lived by.

Although one can’t grammatically prove the correctness of one translation over the other, understanding the alternate possibilities provide a new (or quite old) perspective that could be easily overlooked otherwise.

One word of caution, not every instance where we read about our faith in Jesus is applicable to this discussion. For example, Paul writes in Ephesians 1:15, “I have heard of your faith in the Lord Jesus.” The “Lord Jesus” here is in the dative and is preceded by the preposition “in” (en) in the Greek (unlike the examples discussed previously in this post). So any discussion of objective versus subjective genitives does not apply in this verse. There are a number of other verses like this. I would encourage you to use an interlinear or bible program accurately determine what grammatical construction is being used in the Greek.

Trusting Our Souls to God by Doing Good (1 Peter 4:19)

The first epistle of the Apostle Peter was written to encourage the church, as God’s chosen people, to persevere through the trials they are presently undergoing as they wait for Jesus’ return. Peter admonishes them to be holy, to be set apart from the surrounding world through their righteous conduct. Even if they are mistreated, they are to continue to walk with God in obedience, following in Jesus’ example. Jesus Christ Himself patiently endured unjust treatment, even to His death, while continuing to walk in obedience to God the Father. As Peter writes in 1 Peter 3:18, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God.” Just as Jesus, the one without sin, suffered unjustly for the unrighteous, so we too must be willing to suffer while doing good (see 1 Pet. 3:17).

This is precisely the theme that we find in chapter 4 of 1 Peter. When faced with a “fiery ordeal,” we ought to react not with confusion, but with rejoicing. We are to gladly go through whatever suffering is set before us, following Jesus’ example. “But to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.” (1 Peter 4:13). Just as Christ trusted the Father unto death, so we too should trust God during our trials. We should share in Jesus’ sufferings. And when the full glory of Jesus is revealed upon his earthly return, we too will be revealed in glory, as true children of God. For those that are reviled for the name of Christ are blessed, as Peter says. (v. 14) And the blessed will inherit the kingdom of God.

Then we come to 1 Peter 4:17-19, which reads:

¹⁷For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? ¹⁸And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? ¹⁹Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.

Peter expresses that we should not be ashamed to suffer for Christ, and this thought then leads into verse 17. We should not be ashamed, “for” judgement is at hand. Judgement will begin with the household of God, the Christians. This judgement will be difficult for those who do good, how much more so for those who do evil? Peter is stressing the severity of the judgement.

This thought leads directly into verse 19, “Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.” The term “therefore” here links back to the previous statements. Therefore, since it is with great difficulty the righteous is saved, those who are suffering should trust their souls to God “in doing what is right.”

Now, what does the phrase “in doing what is right” mean? How is it related to the rest of the sentence. The ESV and NIV (among others) have translated this verse in such as way that the “doing what is right” is disassociated with the concept of “entrusting their souls to a faithful Creator.” Below, I’ve listed 1 Peter 4:19 from the NASB, ESV, and NIV. See if you can catch the different nuances in meaning.

NASB: Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.

ESV: Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.

NIV: So then, those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good.

The portion of the quotations above in bold reads in the Greek as “ἐν ἀγαθοποιΐᾳ,” literally “in good doing.” Each of these translations have translated the small preposition “ἐν” (en) here differently. While the NASB follows a more literal word-to-word translation of using the rough equivalent “in,” the ESV instead uses “while.” The NIV replaces the preposition with the conjunction “and.”

The question is, what is the relationship between entrusting and doing good? The NIV and ESV seem to lessen the logical link between the command to “entrust their souls” to God and the instruction to be “doing good.” These translations both essentially communicate to the reader that we are to trust our souls to God, and oh, by the way, you should also continue to do good. Translated this way, these two acts are effectively separate occurrences and do not have any direct affect on each other.

Based on the context, however, it is clear that Peter here is using the preposition “ἐν” (en) to communicate the means by which we entrust our souls to God. There are quite a number of uses for “ἐν” depending on the context, which can cause some confusion. One of the common and accepted uses for “ἐν” is to communicate means or instrumentality (see LSJ Greek-English Lexicon entry here). When used in this way, one could translated “ἐν” as “by” or “with.”

For example, in 1 Peter 1:5 we read about Christians “who are protected by the power of God.” “By” here is the preposition “ἐν” we’ve been discussing. This is a clear example of the translators using “by” to communicate the means by which protection occurs. Another example is found in 1 Peter 1:22 in the NIV, “You have purified yourselves by obeying the truth.” Once again, “by” here is used to translate “ἐν.” Other examples within this same epistle would include 1 Peter 1:6 and 1 Peter 1:22. All this to say the “ἐν” is often used to communicate the means by which something is accomplished.

This usage of “ἐν” to show means also applies in 1 Peter 4:19. Peter is not trying to disassociate entrusting our souls to God from the act of doing good. Rather, he is being intentional by communicating the means by which we entrust our souls to God. We entrust our souls to our Creator specifically by doing good.

Consequently, in light of the common practice of translating “ἐν” as “by” to communicate means or instrumentality, we could fairly translate the verse as follows:

Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator by doing good.

This is exactly in keeping with the context. This is the path of Christ. Jesus suffered according to the will of God. During this suffering, He did not retaliate or look to human deliverance. No, He entrusted Himself to the Father by being obedient, by doing good. Jesus entrusted his life (another way to translate soul here) to the Father by being obedient to death on the cross. He humbly submitted Himself to the will of the Father, willingly suffering, trusting that God the Father would raise Him from the dead, glorifying Him and seating Him at His right hand in the heavens.

That is what Peter is saying. He, by inspiration of the Holy Spirit, is instructing those believers who were being persecuted for their faith to follow in Jesus’ footsteps. How are they to imitate Christ? They are to imitate Christ by entrusting their souls to God, even as they undergo tribulations. And how do they entrust themselves to God? It is simple, by doing good.

Such an attitude says, “God, you have my life in your hands. I will do good and trust that you will eternally vindicate any unjustness I receive here on earth as I suffer according to your will.” This is the godly attitude we need as our world continues follow the seductive siren call of sin, persecuting those who serve Jesus.