Dear Friends,
Today’s related “thoughts” are for those who are a bit more inquisitive. For those who like to do more than just scratch the surface. For those who enjoy trying to figure out a puzzle. So, yes, I know they are not for everyone. But I do wish everyone would take the time to read them over! After all, if nothing else, it would help you understand what your pastor goes through every Sunday when trying to put together a sermon!
Both entries come from, “Bible Study Magazine” (Logos, Nov. / Dec. 2022, Vol. 15, No. 1) which I received (unsolicited) in the mail today. The first selection is entitled, What was Paul’s “Thorn in the Flesh?” by Murray J. Harris. The second is entitled, How To Deal with Inspired Ambiguities in the New Testament, by Nathaniel J. Erickson. They are both excellent articles which I only cite in part - meaning that if you want to look at the complete articles (and other helpful ones as well) you will need to get a copy of your own! Enjoy.
Just to set the stage for the first, II Corinthians 12:5 says: “And because of the extraordinary nature of the revelations, therefore, to keep me from being too elated, there was given me a thorn in the flesh, a messenger of Satan sent to pummel me, to keep me from being too elated (or conceited).”
“... From 2 Cor 12:7-10 we may deduce that this “thorn” had certain characteristics.
1. It was given to Paul as a direct consequence of the revelations he received in paradise (v. 7).
2. It caused him acute pain, either physically or psychologically, which prompted him to seek its removal (vv. 7-8).
3. He regarded it, paradoxically, as simultaneously given by God (“was given” is a “theological passive”) and yet a “messenger” or instrument of Satan.
4. It was a permanent condition, as implied by the two present tenses, “to keep me from being too elated” and “to pummel.” Yet its exacerbations were intermittent, as implied by the “three times (I implored the Lord)” in verse 9.
5. It was humbling, for it was designed to curb or prevent spiritual arrogance (“to keep me from being too elated”) over the “extraordinary nature” … of the revelations received.
6. It was humiliating, comparable to receiving vicious blows about the face.
7. It caused Paul to feel weak (vv. 9-10), yet the weakness it caused became an object of boasting (v. 9) and a source of pleasure (v. 10).
Proposed identifications of the “thorn,” legion in number, can be classified under three main headings: spiritual or psychological anxiety; opposition to Paul in general or at Corinth in particular; or a physical malady, often unspecified but sometimes identified as malaria or defective vision.
Some kind of physical ailment most easily accommodates the seven characteristics of the “thorn” outlined above. In 1 Corinthians 5:5 (cf. 1 Cor 11:30; 1 Tim 1:20), Satan appears as God’s agent for the infliction of disciplinary illness (cf. Job 2:1-10). Certainly, a recurrent and tormenting illness could be considered “a messenger of Satan,” for it might bring Paul within the shadow of death (cf. 2 Cor 1:8-9) or hinder the advance of the gospel either by arousing the contempt of the hearers (cf. Gal 4:13-14) or by frustrating his travel plans (cf. 1 Thess. 2:18). Be that as it may, behind any and every machination of Satan, Paul could discern the overarching providence of a God who perpetually creates good out of evil.
If Paul had identified his “thorn” [if he had been precise] Christians of subsequent generations who lacked his particular affliction would have been tempted to regard his experience, as summarized in 2 Corinthians 12:8-10, as largely irrelevant to their situation. As it is, multitudes of believers with a variety of “thorns” have been challenged and consoled as they have made Paul’s experience their own.”
“The Exciting World of Circumstantial Participles"
We need to start by talking about something most people are blessed to give little attention to: circumstantial (adverbial) participles in Koine Greek. [The Greek which the New Testament was written in.] (Have patience, this will pay off!) The label indicates what these verb forms do: they describe the circumstances in which the action to the main verb takes place.
A.T. Robertson, the great Baptist grammarian, says that circumstantial participles are ‘inherently imprecise.’ Matthew 28:19 affords one famous example of this imprecision. Consider the difference in the way the following two translations of the beginning of the Great Commission run:
“Therefore, as you go, disciple people in all the nations.” (ISV)
“Therefore, go and make disciples of all nations.” (NIV)
In Greek, the word translated “go” is one of these circumstantial participles. Painfully it is literally, “Going, make disciples.” The main verb in verse 19 is the command, “disciple” (ISV) or “make disciples” (NIV). According to the ISV, the command here is to make disciples “while going about (normal) life.” According to the NIV, the command is to, “go and make disciples.”
For reasons beyond the scope of this article, most translations go with the NIV’s option here. They translate the Greek participle “going” as a command: “Go!” But that doesn’t mean the ISV is wrong; the Greek circumstantial participle makes the ISV reading equally possible. The (never-ending) debate is over which meaning is more probable, given the context. In a definite sense, God gave us this debate. The text is not spiritually deficient for having a degree of ambiguity. Jesus spoke with purposeful imprecision, and he used a common imprecision in Greek grammar to do it.
Far more could be said about Greek participles – or many other facets of Greek grammar – but this example eloquently sums up the difficulty in treating them: Greek participles are a choice by the writer/speaker to be less precise rather than more precise.”
What does chosen or 'divinely inspired imprecision' on the part of biblical authors do for us? Many things! It helps us approach certain texts with more humility when we discuss their meaning and application to life. It also drives us to do more research and thus learn a lot more about the text than we would if it were all ‘very precise’ or ‘black and white.’ It also helps us see why there are very justifiable variations between the English translations in regard to certain texts. And likewise, it leaves needed room for changing methods in changing cultures when we proclaim the unchanging message of Scripture. It does good things for us, Christ's Church in general, and its mission in this world!
As we Grow in the Grace and Knowledge of Jesus, Pastor Jeff
Today’s related “thoughts” are for those who are a bit more inquisitive. For those who like to do more than just scratch the surface. For those who enjoy trying to figure out a puzzle. So, yes, I know they are not for everyone. But I do wish everyone would take the time to read them over! After all, if nothing else, it would help you understand what your pastor goes through every Sunday when trying to put together a sermon!
Both entries come from, “Bible Study Magazine” (Logos, Nov. / Dec. 2022, Vol. 15, No. 1) which I received (unsolicited) in the mail today. The first selection is entitled, What was Paul’s “Thorn in the Flesh?” by Murray J. Harris. The second is entitled, How To Deal with Inspired Ambiguities in the New Testament, by Nathaniel J. Erickson. They are both excellent articles which I only cite in part - meaning that if you want to look at the complete articles (and other helpful ones as well) you will need to get a copy of your own! Enjoy.
Just to set the stage for the first, II Corinthians 12:5 says: “And because of the extraordinary nature of the revelations, therefore, to keep me from being too elated, there was given me a thorn in the flesh, a messenger of Satan sent to pummel me, to keep me from being too elated (or conceited).”
“... From 2 Cor 12:7-10 we may deduce that this “thorn” had certain characteristics.
1. It was given to Paul as a direct consequence of the revelations he received in paradise (v. 7).
2. It caused him acute pain, either physically or psychologically, which prompted him to seek its removal (vv. 7-8).
3. He regarded it, paradoxically, as simultaneously given by God (“was given” is a “theological passive”) and yet a “messenger” or instrument of Satan.
4. It was a permanent condition, as implied by the two present tenses, “to keep me from being too elated” and “to pummel.” Yet its exacerbations were intermittent, as implied by the “three times (I implored the Lord)” in verse 9.
5. It was humbling, for it was designed to curb or prevent spiritual arrogance (“to keep me from being too elated”) over the “extraordinary nature” … of the revelations received.
6. It was humiliating, comparable to receiving vicious blows about the face.
7. It caused Paul to feel weak (vv. 9-10), yet the weakness it caused became an object of boasting (v. 9) and a source of pleasure (v. 10).
Some kind of physical ailment most easily accommodates the seven characteristics of the “thorn” outlined above. In 1 Corinthians 5:5 (cf. 1 Cor 11:30; 1 Tim 1:20), Satan appears as God’s agent for the infliction of disciplinary illness (cf. Job 2:1-10). Certainly, a recurrent and tormenting illness could be considered “a messenger of Satan,” for it might bring Paul within the shadow of death (cf. 2 Cor 1:8-9) or hinder the advance of the gospel either by arousing the contempt of the hearers (cf. Gal 4:13-14) or by frustrating his travel plans (cf. 1 Thess. 2:18). Be that as it may, behind any and every machination of Satan, Paul could discern the overarching providence of a God who perpetually creates good out of evil.
If Paul had identified his “thorn” [if he had been precise] Christians of subsequent generations who lacked his particular affliction would have been tempted to regard his experience, as summarized in 2 Corinthians 12:8-10, as largely irrelevant to their situation. As it is, multitudes of believers with a variety of “thorns” have been challenged and consoled as they have made Paul’s experience their own.”
“The Exciting World of Circumstantial Participles"
We need to start by talking about something most people are blessed to give little attention to: circumstantial (adverbial) participles in Koine Greek. [The Greek which the New Testament was written in.] (Have patience, this will pay off!) The label indicates what these verb forms do: they describe the circumstances in which the action to the main verb takes place.
A.T. Robertson, the great Baptist grammarian, says that circumstantial participles are ‘inherently imprecise.’ Matthew 28:19 affords one famous example of this imprecision. Consider the difference in the way the following two translations of the beginning of the Great Commission run:
“Therefore, as you go, disciple people in all the nations.” (ISV)
“Therefore, go and make disciples of all nations.” (NIV)
In Greek, the word translated “go” is one of these circumstantial participles. Painfully it is literally, “Going, make disciples.” The main verb in verse 19 is the command, “disciple” (ISV) or “make disciples” (NIV). According to the ISV, the command here is to make disciples “while going about (normal) life.” According to the NIV, the command is to, “go and make disciples.”
For reasons beyond the scope of this article, most translations go with the NIV’s option here. They translate the Greek participle “going” as a command: “Go!” But that doesn’t mean the ISV is wrong; the Greek circumstantial participle makes the ISV reading equally possible. The (never-ending) debate is over which meaning is more probable, given the context. In a definite sense, God gave us this debate. The text is not spiritually deficient for having a degree of ambiguity. Jesus spoke with purposeful imprecision, and he used a common imprecision in Greek grammar to do it.
Far more could be said about Greek participles – or many other facets of Greek grammar – but this example eloquently sums up the difficulty in treating them: Greek participles are a choice by the writer/speaker to be less precise rather than more precise.”
What does chosen or 'divinely inspired imprecision' on the part of biblical authors do for us? Many things! It helps us approach certain texts with more humility when we discuss their meaning and application to life. It also drives us to do more research and thus learn a lot more about the text than we would if it were all ‘very precise’ or ‘black and white.’ It also helps us see why there are very justifiable variations between the English translations in regard to certain texts. And likewise, it leaves needed room for changing methods in changing cultures when we proclaim the unchanging message of Scripture. It does good things for us, Christ's Church in general, and its mission in this world!
As we Grow in the Grace and Knowledge of Jesus, Pastor Jeff
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