Translation Notes: James 4:13-17

A few weeks ago, the sermon was on James 4:13-17, a passage about the arrogance of making plans without acknowledging the will of God. As I translated the passage, I was curious if the problem was with the plans themselves or the attitude behind those plans.

Translation Notes

Does the phrase “carry on business and make money” have an inherently negative connotation? If so, then perhaps James is concerned that certain people in his congregation are actually making plans for evil.

  • “Carry on business” (emporeusometha): The lexical meaning is “to travel for business, to trade.” The only other NT use is 2 Peter 2:3, where it is used figuratively and with a negative connotation: “In their greed these teachers will exploit you with fabricated stories.” It is used 11x in the LXX (Greek translation of the Old Testament), usually with a neutral connotation, but sometimes negatively, like in Amos 8:6, which reads “buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat.”
    • It is not inherently negative, but it can be used to refer to trade that is done in an exploitative way. Given James’s other warnings to the rich (i.e., 2:6), it may have the connotation here. 
  • “Make money” (kerdesomen): This is a more neutral word that just means to “win” or to “gain,” and it is only sometimes used in the commercial sense. For example, Paul can use it to refer to “gaining” Christ (Philippians 3:8). The word is used in a more positive than negative light.

If the plans are not nefarious, perhaps the problem is in the fact that we, who are “mist,” are arrogantly claiming a godlike omniscience over future events, or our ability to make them happen. What does James mean when he says we are a “vapor” or a “mist?”

  • “vapor/mist” in 4:14 (atmis): This is not a very common word in the NT. The only other place is Acts 2:19; I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke.” In fact, in all the uses in the LXX, it is used to either refer to smoke or along with smoke.” However, in this context, as something that appears for a little while and then disappears, it could be something more akin to the morning mist, which has the appearance of smoke.
    • James uses different words, but the sentiment of this verse is very similar to that of James 1:11: “For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich will fade away even while they go about their business.”

The fact that our life is so temporary and ephemeral heightens the ridiculousness of arrogant boasting about the future.

  • “Boast/boasting/arrogance” in 4:16 (kauchasthe, kauchesis, alazoneiais): The two words for boasting (one a verb, one a noun) are common in the NT. There’s another use in James in 1:9, which says, “Believers in humble circumstances ought to take pride in their high position.” The word for “arrogance” is a less common word only used here and in 1 John 2:16, where it is translated “pride”, as in “the pride of life.” Strong’s recommends the expansion: “an impious and empty presumption which trusts in the stability of earthly things”

And here James gets to the root of the problem: When we boast in our own confidence and ability to either know the future or make it happen, we engage in evil boasting. Instead, James says, it’s best to just do the good thing God places in your path to do.

Why was Jesus handed over to “the nations” (Matthew 20:19)

In Matthew 20:19 Jesus says, “[they] will hand him over to the Gentiles to be mocked and flogged and crucified.” Why is it important that Jesus was handed over to the Gentiles (ethnos = Gentiles or “nations” in Greek)?

  1. The Jewish leaders did not have the authority to execute judgment through crucifixion. Even though they were going to “condemn him to death” (20:18), the Roman rulers (standing in for “the nations”) had to carry out the execution.
  2. The participation of the nations demonstrates that both Jews and non-Jews, through their representative leaders, were complicit in Jesus’ death.
  3. The nations are often God’s vehicle for his judgment on sin, so this fits the pattern. In the Old Testament, God brings judgment on Israel’s sin by using the nations as invading armies to send them into exile. Here, Jesus, standing in the place of Israel (and ultimately humanity), experiences judgment at the hands of the nations. In the next passage, Jesus says that he will “drink the cup” (20:22). The cup is a metaphor for God’s judgment, often coming through violence inflicted by powerful nations (Isaiah 51, Ezekiel 23, etc.)

Translation Notes: Matthew 20:1-16

My pastor sends the text for the message out before Sunday. To keep my Greek fresh, I like to translate it. I often find little nuggets that I don’t see when I just read it in English. I’m going to try taking a little extra time to share those notes here. 

  • The theme of the vineyard: You can see this in English, too, but when I translate, I often do better at finding repeated words, and “vineyard” appears 5 times. Additionally, what the NIV translates as “owner of the vineyard” is more literally “lord of the vineyard,” where the word lord/vineyard is the Greek word “kurios.” That word can mean “owner” or “master,” but it is also a word used of God and Jesus, and in the logic of the parable, the owner is certainly God.
    • In the Old Testament, the vineyard is often a metaphor for Israel (see Isaiah 5:1-7). I think the main theme of this parable is the generous inclusion of the “outsiders” in the kingdom of God, such as the Gentiles, so the first workers to the vineyard represent Israel. So, even though the vineyard isn’t the same between Isaiah 5 (and other places) and this parable, the theme of God’s relationship with Israel is still present. 
    • While the owner is called the “lord of the vineyard” in verse 8, he is referred to as just the “landowner” (NIV) in verse 1 and 11. This is a compound word from “oikos”, meaning household, and “despotes” meaning ruler. We get the word “despot” from that second half, but the Greek doesn’t have the same negative connotation. 
  • Language of economy and gifts: Given that the story is about a landowner getting workers for his field, it is not surprising to find economic language: Hiring workers, agreeing to a wage, paying wages, etc. I was surprised a little bit by what I read in verse 4. The NIV translates it “I will pay you whatever is right.”
    • The word for “pay” here is “didomi” which just means “to give” and can be used more theologically to refer to a grace-gift. This is a common word that has a broad semantic range, so I don’t think the NIV is wrong: “giving as exchange for labor” is the same as “pay.” But the story shifts from mere agreed payment to abundant generosity, so I wonder if the use of “give” instead of “pay” here is a subtle shift in that direction.
    • Like “give,” a word that comes to carry theological weight, so we find with the word “right” in “I will give you what is right.” The word here is “dikaios” which can also mean “righteous” (Matthew 9:13, Romans 5:7) or “just” (Matthew 1:19). The word has a sense of judicial fairness. Again, in the parable, “pay what is fair” fits the logic, but “give justly,” especially in relation to the late-coming Gentiles, fits the theological message.
  • The evil eye. There’s no theological message to this last observation, but it’s worth observing the Greek idiom in verse 15. The text literally reads, “Or is your eye evil because I am good?” This is another way to say envious, so again, the NIV gets it right, but I still think the idiom makes it pop. 

I may try this a few more times. Let me know if you find it interesting. 

https://docs.google.com/document/d/1avHFAlyq6VlE6AkQWsG8q5gHRw3Kq1S0i2czkc3P8yw/edit?usp=sharing

Does Paul want unity or uniformity? 

When Paul tells us to be “like-minded” (Philippians 2:2), is he telling us that we should all think the same? My gut says no, but is that just my Western bias towards individualism speaking?

Context

In Philippians 2:1-11, Paul gives a series of exhortations to the church in Philippi, which include commands such as:

  • make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. (v2)
  • Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves (v3)
  • In your relationships with one another, have the same mindset as Christ Jesus (v4)

The “mindset” of Christ is then described in full in 6-11:

  • He did not consider equality with God something to be used to his own advantage (v6)
  • He made himself nothing (v7)
  • He humbled himself (v8)

The “big idea” of this passage is that we should share a certain mindset, one that focuses on the benefit of others, not on self-exaltation.

Within that context, Paul could either be saying:

  • I want you all to think the same way (agree with each other), and be humble, putting others before yourselves. Or,
  • I want you all to have the same way of thinking, namely, you all have the humble, other-centered mindset of Christ

Paul’s goal is unity, but we need more information before we can discover how he expects that unity to be achieved. 

Words

There are four phrases in this verse that we need to consider in more detail

  • Being like-minded (τὸ αὐτὸ φρονῆτε)
  • Having the same love (τὴν αὐτὴν ἀγάπην ἔχοντες)
  • being one in spirit (σύμψυχοι)
  • and of one mind. (τὸ ἓν φρονοῦντες)

Like-minded / of one mind: The same root word “phroneo” is at the root of both the beginning and ending phrases of this passage, so we will take the two together. 

A concordance search shows that this is a relatively common word, sometimes glossed as “mind,” meaning something like “way of thinking” (Mt 16:23, Rom 8:5).

However, it can also appear as part of a phrase with autos, where it can be translated as “like-minded.” That construction appears here (at the start of the verse) and in three other places:

  • Romans 12:16: “Live in harmony with one another” (NIV)
  • Philippians 4:2: “Be of the same mind in the Lord” (NIV)
  • Romans 15:5: “the same attitude of mind” (NIV)

The fact that the NIV translates this in three different ways shows that a one-to-one English equivalent isn’t straightforward. Still, the basic meaning remains, which seems to be something like “way or pattern of looking at the world.”

It’s also worth considering the other uses of phroneo in Philippians specifically. We looked at Philippians 2:2 and 4:2 above. The other uses are 1:7, 2:5, 3:15, 3:19, and 4:10. The prevalence of the word in this letter shows how important it is to Paul for this audience. 

  • In 1:7, the NIV translates the word as “feel,” which makes sense, because Paul has been describing in gratitude and joy towards the Philippians, words which English speakers associate with feelings. 
  • Its use in 2:5 “have the same mind in you that is in Christ” strengthens the argument that Paul isn’t referring to pure knowledge, but to a way of looking at the world, one characterized by humility. 
  • The word appears twice in 3:15, first translated by the NIV as “view” and then later as “think.” This follows discussion in 3:1-14 where Paul explains why we should not put confidence in the flesh. He expects the mature Philippians to take this “view” as well. The content here, then, seems to be mostly cognitive agreement. 
  • In 3:19 Paul describes his enemies as those who have set their “minds” on earthly things. In other words, their normal way of looking at the world is focused on a concern for worldly things. 
  • The word appears twice again in 4:10 where the NIV translates it as “concerned.” Paul is encouraged that the Philippians have renewed their concern for him. In English, another way to say “I was concerned about you” would be “I was thinking about you,” which is probably more literally what Paul is saying here.

My conclusion from this brief word study is that the phrase isn’t as concerned with agreement on a set of doctrines (though some aspect of that is included) and more about having a shared way of looking at the world. Specifically, in this context, it’s a way of looking at the world with humility, in the pattern of Christ. 

Having the same love: The Greek words here are straightforward, although it’s not entirely clear if the “same love” means “same object of love” (i.e., “love the same things”) or “same source of love” (i.e., “your love arises from the same place”). Given the focus of this first, I would guess the former. 

Being of one spirit: The phrase is captured by a single Greek word: sympsychos and it only occurs here. The meaning can be derived from the fact that it is made up of two words, syn meaning “with” and psyche meaning “breath” or “soul.” This is a different word than pneuma, which can refer to the Holy Spirit. It refers to the essence of one’s being. To be “one in spirit” means to share some aspect of your essential nature – perhaps an aspect that is core to your identity, like purpose – with others. The English idea of a “kindred spirit” gets at this idea. 

Back to the question at hand: Do the words in this verse support the idea that Christians should agree on everything? 

Paul clearly seems to be getting at something deeper than cognitive alignment. “Agree on these points of doctrine” is decidedly not his main point. But that doesn’t mean that agreement on the content of the truth isn’t a part of what Paul is getting at. We could say that what Paul wants his readers to have a common way of thinking and feeling about their world, particularly their brothers and sisters in Christ. That way of looking at the world centers on following the pattern of Christ (to share His view of the world).

It would be impossible for one person who believes Jesus is Lord and another person who does not to have the “same mind” that Paul is referring to here. So, there must be some level of basic agreement. This agreement is more than just the ability to agree to the same propositions, but goes down to a shared love and a shared sense of identity. Our unity, then, ought to be thick, not merely theoretical agreement. 

Wider teaching

What we see here fits what the Bible says elsewhere. The biblical authors saw certain “boundaries” around what was acceptable belief. There are strong arguments against things like denying the resurrection or denying that Jesus came in the flesh. 

However, Paul also calls out areas where disagreement should not cause division; the so-called “disputable matters.” 

Discerning between core issues that are required for true unity, and what are disputable matters, requires discernment. From the wisdom of Paul, such discernment starts by looking at the pattern of Christ.  

Philippians 1:29-30 Suffering as a Gift

In Philippians 1:29-30 Paul states:

“For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him, since you are going through the same struggle you saw I had, and now hear that I still have.” (NIV)

The Greek word for “granted” here is charizomai. It is the verbal form of the word charis, meaning “grace” and can be translated as “give graciously.” In other words, Paul says that God has graciously given the Philippians to suffer for Christ. How can Paul see suffering as a gracious gift of God?

First, in this context, Paul isn’t talking about suffering in general, but suffering for Christ, and on behalf of Christ. Not all suffering is the same (1 Peter 2:19-20) and suffering for Christ carries a special significance. In this context, the Roman authorities have imprisoned Paul and the Philippians face the same threat.

Second, Paul sees Christ’s life as forming the pattern for those who trust in him. Christ suffered. We suffer. Christ died. We die. Christ was raised. We are raised. Christ is glorified. We will be glorified.

For example:

“I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, 11 and so, somehow, attaining to the resurrection from the dead.”

A Christ-shaped life includes both resurrection and death, both glorification and suffering. In Paul’s mind, it is all of one piece, and participation in the suffering for Christ is evidence of the hoped-for glorification with Christ. And so Paul sees both as a gracious gift.

We should not be so surprised by Paul’s words if we are familiar with the words of Jesus:

“Blessed are those who are persecuted because of righteousness,
    for theirs is the kingdom of heaven.” (Matthew 5:10)

And:

“Whoever finds their life will lose it, and whoever loses their life for my sake will find it.” (Matthew 10:39)

Philippians 1:27-28 Live as citizens

A fuller exegesis of the passage is available in the video below, but I also want to offer a brief expansion on the phrase translated in the NIV as “conduct yourselves in a manner worthy of the gospel of Christ”

The Greek (politeuomai) behind “conduct yourselves” literally means “live as citizens” and this is more significant for the Philippians’ context. Philippi was a Roman colony and those who lived there were conferred citizenship in Rome, which gave them a privileged status. However, Paul’s qualifier “worthy of the gospel” shows that Paul is not speaking about the Philippians’ Roman citizenship but their heavenly citizenship (see 3:20).

The Philippians are likely facing pressure to participate in the practice of offering sacrifices to Caesar. This is why Paul must call them to “stand firm… without being frightened.” By calling them to act as citizens worthy of the gospel he reminds them that they have a different sort of privileged status, one that comes from the true Lord, and our lives to be lived in accordance with that new citizenship.

Philippians 1:18b-20 What “deliverance” does Paul expect?

For a video commentary on the passage, see the bottom of this post:

In Philippians 1:19 Paul says, “For I know that through your prayers and God’s provision of the Spirit of Jesus Christ what has happened to me will turn out for my deliverance.”

What “deliverance” does Paul expect to happen? Here are three options:

Deliverance from prison: Paul is in prison and has a trial coming up. That trial will result in either an innocent (life) or guilty (death) decision. Paul says that in either scenario he comes out on top (1:21-23). In death, he gets to be with Christ (1:23). Still, since life means fruitful labor (1:22) he says he is convinced that “I will remain, and I will continue with all of you for your progress and joy in the faith” (1:25). Reading 1:25 back into 1:19, we see Paul expecting to receive “deliverance”, an innocent verdict, which will allow him to continue his ministry with the Philippians.

Salvation at the final judgment: The Greek word for “deliverance” here is soteria, the word typically translated as “salvation.” Paul can use salvation in either a past tense (we have been saved) or a future tense (we will be saved, see Romans 5:9-10). This salvation either refers to the judgment at the resurrection. Paul may mean that the circumstances around his arrest, imprisonment, and the provision of the Spirit of Jesus Christ, will result in his final salvation.

Christ’s exaltation in his body: The second option seems unlikely from a theological perspective (does it undercut the idea of salvation of grace through faith?). Besides, soteria is flexible enough to refer to something other than “salvation” in this theological sense. The first, option, is potentially undercut by verse 20, which seems to leave Paul open to the possibility of a guilty verdict.

In verse 19, he “knows” that what will happen will work out for his deliverance, but in 20 he “eagerly expects and hopes” that “Christ will be exalted in my body, whether by life or by death.” This suggests that there’s a parallelism between Paul’s “deliverance” in verse 19 and that for which he eagerly expects, which will happen whether he receives life or a death sentence.

This interpretation seems most likely, we can add one more thing: Christ’s exaltation also means Paul’s ultimate vindication. Whether he lives or dies by human authorities, he will not be ashamed because his final vindication comes from God. This vindication will be seen in the exaltation of Christ in whatever humans do to his body. If they kill the body, he has suffered with Christ and will go on to be with Christ. If they release it, he will continue to labor for the Church.

Paul may expect that he will be released, but whether he is released or not, he knows that he will vindicated through Christ’s exaltation in his body, whether in death or life.

Philippians 1:15-18a

See below for a video walkthrough of Philippians 1:15-18a.

The main interpretative question we face from this text is this: Who are those people preaching Christ out of selfish ambition?

First, they have some sort of rivalry with Paul. They seem to think they can take advantage of Paul’s imprisonment to get a leg up on him, maybe increasing their following at his expense. Their motivations are contorted, centered on themselves and their envy of Paul.

Second, they are nevertheless preaching the gospel. Paul rejoices because “Christ is preached.” If they had not been preaching Christ, Paul certainly would have been more harsh with them, as he was in Galatians. There, they were preaching “another gospel.” That doesn’t seem to be the case here. Their message may not have been identical to Paul’s, which might have been a source of contention, but it was close enough that Paul could still say they were preaching Christ and advancing the gospel.

Third, they are in Rome with Paul (or wherever he has been imprisoned) and not in Philippi. Paul isn’t writing about them to warn the Philippians, but to demonstrate that, despite Paul’s imprisonment, and in fact because of it, the gospel is advancing. One way it advances is through those who preach Christ to “win” a rivalry with Paul.

It may be possible to be more specific about who these evangelists are, but the text of Philippians doesn’t give us many more clues.

It’s possible to imagine a similar scenario today. Imagine a group of churches in an area and one group of pastors has become envious of an especially effective evangelist. That evangelist faces increased opposition, but instead of coming to his aid and defending him, they see the moment as an opportunity to “grow their own tribes.” This leads them to preach the gospel more fervently, which brings people to Christ, but that’s not really their motivation. Behind the scenes, they might even be belittling the evangelist, or find themselves pleased at the opposition he is facing.

Meanwhile, the evangelist, knowing their motivations, sees the situation not through the lens of human rivalries, but through the sovereignty of God. He sees God using these imperfect vessels to expand the reach of the gospel. Through good motives or poor ones, Christ is being preached!