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What the Bible says about Theos
(From Forerunner Commentary)

Theos and Kurios: Do we find the authors of the New Testament books following the same principle of fear and reverence toward the names of God as Old Testament writers did? In the first century AD, Greek was widely spoken by Jews and Gentiles. Most Gentiles did not understand Hebrew or Aramaic, so it made sense for the writers of the New Testament to use Greek. The apostle Paul, sent to the Greek-speaking Gentiles, had to write in Greek to be understood.

Paul uses the Greek words theos ("God") and kurios ("Lord"). In 665 places, the authors use kurios instead of the Hebrew word YHWH. If YHWH were as sacred as some have believed, Paul and the other apostles would most certainly have used YHWH to refer to the Eternal. They did not. What they did do is revere God, deeply honoring and respecting His character and attributes. The apostles were in awe of the power and authority behind the Father's name.

Martin G. Collins
The Names of God

Related Topics: Kurios | Theos


 

Acts 5:3

Trinitarians presumptuously use Peter's question as "proof" that the Holy Spirit is a divine being. They say, "One cannot sin against an attribute. One cannot lie to something that is not sentient. Thus, the Holy Spirit must be a personality within the Godhead." But in their attempt to find "proof" for their theory, they ignore the plain meaning of Peter's words and the overwhelming evidence of other scriptures.

When writing about the Holy Spirit, the apostles had no reservations about interchangeably using verbs associated with things rather than people. For example, Paul tells Timothy "to stir up the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of fear . . ." (II Timothy 1:6-7). We usually stir liquids and mixtures, not people. Several writers use the verb "pour" to describe God's use of the Spirit (see Proverbs 1:23; Isaiah 32:15; 44:3; Ezekiel 39:29; Joel 2:28-29; Zechariah 12:10; Acts 2:17-18, 33). A person cannot be poured.

On the other hand, many verses show that the Holy Spirit "speaks," "tells," "declares," "convicts," "guides," "hears," and others. By themselves, these verbs can give us no conclusive proof that the Holy Spirit is or is not a divine being.

To understand what Peter meant by "to lie to the Holy Spirit," we must see if the context explains what he meant. At the end of Acts 5:4, Peter makes a parallel accusation: "You have not lied to men but to God." "God" is translated from theos, the general Greek word for deity. In the broadest sense, Peter accuses Ananias of sinning against God (see Genesis 20:6; 39:9; Leviticus 6:2; Psalm 51:4).

When he speaks to Sapphira later on in the scene, Peter repeats the accusation in a slightly different way: "How is it that you have agreed together to test [tempt, KJV] the Spirit of the Lord?" (Acts 5:9). Here, Peter uses "Lord" from the Greek kurios, meaning "master" or "lord." In this verse the Holy Spirit is shown to be the possession of God.

Thus in these three parallel verses, Peter clarifies what he meant: Ananias and Sapphira had tried to deceive God, who was present in them and in the apostles by the power of His Spirit. Did they not realize, Peter asks, that through His Spirit God knew not only what they were doing, but also their hearts?

Richard T. Ritenbaugh
Lying to the Holy Spirit

1 Corinthians 1:2

Paul wrote his letter in Greek to a majority Greek-speaking audience. If we were to look at the epistle's manuscripts, we would see that they are entirely in Greek; they are not interspersed with Hebrew names for Deity.

The apostle refers to those who are sanctified in Christos Iesous (as "Christ Jesus" is transliterated from the Greek). Then he mentions all who call on the name of Iesous Christos. When the angel appeared to Mary, he told her that she should call her son Iesous (Matthew 1:21; Luke 1:31). Obviously, this is not a Hebrew (or Aramaic) word, and it differs from the names of God that the heroes of faith would have known.

For instance, unless Abraham had an unrecorded vision of the future, he never heard the word Iesous. Instead, he knew Yahweh El Elyown, the Lord God Most High. On the other hand, Philip never had a chance to instruct the Ethiopian eunuch how to pronounce YHWH:

And the eunuch said, "See, here is water. What hinders me from being baptized?" Then Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Iesous Christos is the Son of Theos." (Acts 8:36-37; emphasis and the insertion of transliterations of God's names in Greek are ours throughout)

The eunuch's faith, given by God, provided him with the heart—and thus lips—to call on the name of the Lord, which He did in Greek, not Hebrew.

Romans 10 appears amid a long teaching about Israel's place in God's plan. Notice what Paul focuses on in this letter, also written in Greek:

If you confess with your mouth the Lord Iesous and believe in your heart that Theos has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, "Whoever believes on Him will not be put to shame." For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For "whoever calls on the name of the LORD shall be saved." (Romans 10:9-13)

There is not one word in the whole Book about Jews and Greeks having to learn each other's languages to worship God! There is tremendous value in understanding the names and titles of God, as they describe His character, but what He requires is a different heart that can appreciate, value, and desire that character.

This passage also shows that the prophecy in Zephaniah 3:9 about giving a pure language to call on the name of the Lord was already being fulfilled, in part, because these Corinthians were calling on the name of the Lord. With repentance, baptism, and the receipt of the Holy Spirit, a cleansing takes place and a new heart is given—a heart that will teach the lips to speak in a way that reflects a new spiritual reality. The speech of one being converted becomes pure, not merely by avoiding foul language, but also by speaking truth. A Christian's speech increases in purity as it reflects more of the culture of God's Kingdom and less of the culture of carnal mankind that is passing away.

"Calling on the name of the Lord" is simply another way of describing true worship. Abraham and Isaac are shown calling on the name of the Lord in the context of building altars (Genesis 12:8; 13:4; 26:25). Combining this with the instructions given later for sacrifices, we can understand that calling on God's name involves recognizing the need for a payment for sin, at the very least. It also encompasses committing oneself to complete devotion to God and fellow man and celebrating peace with God with thanksgiving.

Elijah called on the name of the Lord in front of an altar, with a brief prayer in which he acknowledged God's sovereignty and asked that the Israelites be turned back to God (I Kings 18:24-37). The psalms show that calling on the name of the Lord involves remembering and proclaiming His mighty works (Psalm 80:18; 99:6; 105:1; 116:4-17). In short, calling on the name of the Lord is honoring and beseeching God because of His fundamental nature and character. The actual calling or speaking may be a singular event, but a great deal of spiritual preparation always occurs before it can be done.

Pure lips, and thus a pure heart, are required for this because only when the heart is cleansed can it begin to recognize the truth of God and thus speak what is true. A cleansed heart is turned toward God. With that change in focus and direction, a person's whole life begins to change, and what comes out of his mouth will show that, regardless of his native tongue.

Beyond what is said, a pure heart will be reflected in the life that is lived, for a change of heart affects far more than just a person's words. So, Peter writes that, after conversion, other people will think it strange that we do not continue in sin with them, and they will speak evil of us (I Peter 4:4). What now motivates us differs from what motivates them, even though we are still using the same human tongue. Our lives are a testimony either of God or of the world, no matter what we profess verbally or what language we use.

The Day is approaching when Israel, Judah, and other peoples will be brought through a purifying fire. In the aftermath, the cleansed and humbled peoples will speak a pure language, indicating that they have different hearts. But spiritual Israel has already undergone a cleansing and received access to a pure heart. Yet, despite already having what it takes to call on the name of the Lord, we still have plenty of work to do in purifying our hearts so our King will accept our culture—our way of life—when He returns.

David C. Grabbe
What Is the Prophesied 'Pure Language'? (Part Three)

2 Corinthians 4:4

A significant difficulty with interpreting II Corinthians 4:4 to be about Satan is that he is nowhere said to be the god of anything. Many proponents of his being “the god of this world” say that the world's people have him as their object of worship. It is a true statement, but the verse is not saying that.

The word for “God,” theos, is used in a general sense in just a few places, such as Paul's description in Philippians 3:19 of people who set their minds on earthly things—he says their “god is their belly,” an abstract and rare usage of theos. But II Corinthians 4:4 is not abstract; it speaks of someone specific rather than a general concept.

In addition, the verse refers to “this age” (emphasis ours throughout) rather than “this world.” The word here is aion, which refers to a span of time. A search about how the Bible's writers use aion clarifies who is God in—and thus of—every age. Hebrews 1:1-2 is a ready example:

God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds . . ..

At the end of verse 2, “worlds” translates aion, which should be rendered as “ages.” God is sovereign over the ages because He created them through His Son. The Faith Chapter begins similarly: “By faith we understand that the worlds [aion] were framed by the word of God, so that the things which are seen were not made of things which are visible” (Hebrews 11:3). The Word of God framed or prepared the ages. In other words, God is sovereign over the divine timeline; He has not given any part of it to the Adversary.

This aspect of God's sovereignty is critical because of a widely held first-century idea called dualism. Part of dualism is the belief in an ongoing, cosmic struggle between light and darkness, good and evil. In popular application, dualism maintains that God and Satan hold parts of the creation in a rough balance, and they are battling for the souls of humanity. Notice, though, that this puts God and Satan on essentially equal levels, as though Satan is somehow a match for God.

Paul skewers this idea in Ephesians 1:20-21:

. . . which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.

The apostle claims that Jesus Christ is “far above” everything “in this age” [aion]. He is above every principality and power, which includes all the angels, even the rebellious ones like Satan. He is not only preeminent in this age but also in the next. In other words, Christ is the God of this age, just as He is the God of the next age—only the Father is higher. Similarly, when writing to Timothy, Paul refers to God as “the King eternal” (I Timothy 1:17). This Greek phrase, tō basilei tōn aiōnōn, is literally “the King of the ages.”

Are both Christ and Satan “God/god of this age”? Certainly not! Even though Jesus allows Satan to rule, He also limits him, and the Devil must seek permission to do things such as afflict Job and sift Peter. Jesus possesses “all authority,” in both heaven and earth (Matthew 28:18-20). Many may inadvertently worship Satan, and a few deliberately deify him, but he is not the deity of this or any age. Neither God nor His servants give him that honor or designation.

David C. Grabbe
Spiritual Blindness (Part Two): The God of This Age


 




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