The Works of the Flesh, Part 1

<big><big><big><center>Works of the Flesh</big> Part 1

1989 PSN

by Smith Bibens

18 December 2020 **

In Galatians 5:19, the Apostle Paul introduces one of several lists of vices found in the New Testament with the words, "Now the works of the flesh are manifest." The NASV uses the word " evident." Moffat uses "quite obvious," to translate the Greek word phaneros, "open to sight, visible" (Vino, p. 35).

It is a sad commentary on the pathetic state of our society, that the "works of the flesh" are openly flaunted by many. Gays have " come out the closet." Blandishing their shame, they now parade sin in the streets. In the halls of government and businesses, cut-throat competitors seek for advantage over others, and in doing so they plumb the depths of depravity.

These things shock and disgust those of us who are called by the gospel to hold before the world an example of God's righteousness and brotherly love. Sadly, many of these sins we shall consider today are "manifest,' "evident," and "quite obvious" within our own ranks. In the words of James "My brethren, these things ought not to be." ( James 3:10). If in studying these gross sins of the flesh our reaction is one of disgust, that is commendable. Better yet, we should turn an introspective eye, and using the infallible mirror of God's Word, examine ourselves and prove ourselves, lest we be found reprobates ( 2 Corinthians 13:5).

In defining the various terms, I will draw upon three standard authorities of the Greek language that are familiar to the readers: Vine, Thayer, Bauer, Arndt and Gingrich (abbreviated BAGNT). I have consulted many others, on various words, but including all the authorities in this article would unnecessarily lengthen it. Occasional reference is made to KIttel, (Sec reference list at end for complete bibliographical information.) I have also found R. C. Trench's Synonyms of the New Testament an invaluable aid.

<center>The First Group 

Implacable (Romans 1:31) & Truce Breakers (2 Timothy 3:3) Covenant Breakers (Romans 1:31) Perjured persons (1 Timothy 1:10) Perverse disputings (1 Timothy 6:5) Traitors (2 Timothy 3:4) Lawless (1 Timothy 1:9)</center>

I. ASPONDOS , (#786), "implacable," (Romans 1:31); " trucebreakers" (2 Timothy 3:3).

A. Data

1. The translations

Romans 1:31 Without understanding, covenant breakers, without natural affection, implacable, unmerciful:

2 Timothy 3:3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

irreconcilable (NASV) unforgiving (NIV) implacable (RSV, ASV) never forgiving an enemy (Beck) implacable in their hatreds (NEB)bitter haters (Basic English) accepting no truce (Rotherham's)

2. Definition

"irreconcilable" (BAGNT, p. 116)

"lit. denotes 'without a libation'. . .i.e. without a truce, as a libation accompanied the making of treaties and compacts: then, one who cannot be persuaded to enter into a covenant, 'implacable,' 2 Timothy 3:3 (A.V. 'trucebreakers'). Note: Trench (Syn. iii) contrasts ASPO DOS withASUNTHETOS; see note under 'covenant-breakers’ ASPONDOS may signify 'untrue to one's promise;'

ASUNTHETOS 'not abiding by one's covenant, treacherous.' " (Vine, v. ii, p. 250)

"cannot be persuaded to enter into a covenant, implacable.. . join with astorgos, Romans 1:31 Rec.; 2 Timothy 3:3" (Thayer, p. 81).

B. Exposition

In Romans 1:18-32, Paul is describing the awful spiritual condition of the Gentile world. Paul is here speaking as a Jew, acting as spokesperson for the Jewish view of the Gentile world, expressing typical Jewish revulsion to the manners and practices of the heathen world. But Paul is also speaking as the spokesman of God, who is " angry with the wicked every day" and who promises that " the wicked shall be turned into hell, and all nations that forget God " (Psalms 7:11; 9:17)

Paul probably wrote the Roman epistle while he was laboring in Corinth. Few places in the Roman Empire could have afforded such a display of the gross iniquities and vices that Paul lists in vs. 29-3 But it was not just at Corinth that Paul found these sins. As the Apostle John says, " the whole world lieth in wickedness" (1 John 5:19 ). At the time John wrote this, he was a resident of

Ephesus, another great pagan metropolis. In their evangelistic travels, Paul, John and the other preachers of the Word, must have come across many scenes that would justify the denunciations of the heathen world found in Romans 1. Having rejected the true God, God had abandoned them. In this abandonment, mankind was delivered to himself, with the resulting practice of that which is "not convenient;" or that which is not fitting; that which is forbidden and shameful; what "ought not to be done" (NIV, v. 28).

Catalogs or lists of vices were well known in the ancient world, particularly among the Greek Stoics and Jewish Rabbis. They are also common in the New Testament. Such lists may be found in Mark 7:21-22; Romans 13:13; 1 Corin- thians 5:10-11; 6:9-10; 2 Corinthians 12:20; Galatians 5:19-21; Colossians 3:5,8; 1 Timothy 1:9-10; 2 Timothy 3:2-5; Titus 3:3; 1 Peter 4:3; Revelation 22:15; as well as here. The one in Romans 1:29-31 is the most formidable of the lot. There are twenty-three things mentioned here (or twenty-one, for the words porneia and aspondos do not appear in the revised texts of the Greek New Testament [Greisbach, Lachmann, Tishendorf, Tregelles, Afford, Wordsworth, Westcott & Hort, Nestle]. They do in the Received Text [Stephans 1550 and Elziver 1624]. Porneia was probably a copyist's addition owing to the similarity of sound with poneria, the next word in the list (p. 47).

Inspecting this list of the immoralities of humanity, we find that some are sins of the mind or attitude, others of the tongue, and others concern the actions and relations between human beings and God and each other. Verse 29 says that the wicked are "filled" and "full" of these things. Conybeare and Howson render the latter word, "they overflow with." It is not just sexual sin that marks man's breakaway from God, as Paul has described in preceding verses (24-27), but the general chaos in society as well. The daily envy, disobedience, deceit, treachery and malignity in the world express rebellion against God just as much. The everyday vices that poison human relationships proclaim man's rejection of God just as sexual perversion does.

Second to the last in this list we fmd the Greek word aspondos, which is translated "implacable." The same Greek word is used in another list of vices in 2 Timothy 3:3. In fact, there are several sins from Romans 1 that are also listed in 2 Timothy 3:2-4 . Only in 2 Timothy 3, Paul is describing what the Spirit has revealed to him about future outrages against God's righteous will. " This know also, that in the last days perilous times shall come." (2 Timothy 3:1). The phrase "last days” in this context is an expression often used in Scripture to refer to Messianic times. This period began with the advent of the gospel of Christ and includes the time we now live in. New Testament writers regarded Christians as living in the last days (1 John 2:18; Acts 2:16-17)

Paul indicates that the things he mentions in 2 Timothy 3, are to be guarded against in Timothy's day: "from such turn away" (v. 5). However, Paul does indicate that as the period of the "last days'' progresses " evil men and seducers shall wax worse and worse, deceiving, and being deceived " (v. 13). This passage proves, along with many others that the gospel of Christ was not going to result in the annihilation of sinful rebellion among humanity, and an attendant "paradise on earth."

Here in 2 Timothy 3, the list has nineteen items, and in the middle of the list, aspondos is translated "truce-breakers." However, the translation in Romans, "implacable" is preferable. (A closely related term asunthetos, translated " covenant-breakers" in Romans 1:31 will noticed next)
1. Aspondos literally mean "without a libation (drink offering)."
 
 Libations were offered by previously warring parties when an armistice or truce was declared in their conflict. So aspondos came to refer those who would not declare a truce to hostilities they were involved in. "Irreconcilable," the definition given in Arndt and Gingrich (p. 6), has been adopted by some modern translations, but"implacable" well represents the idea, and that is the definition given by Thayer (p. 81) and several others. Conybeare and Howson translate it " ruthless” in both passages. Trench treats the word in Synonyms of the New Testament, but we shall take that up when we come to " covenant breakers."
 
 Those who are aspondos are callous in their dealings with their fellowman. Their feuds never end. Very often, men justify their implacable hatred of others on the ground that the other has been guilty of some injustice or iniquity. But Jesus displayed the attitude that we must have, when He prayed "Father, forgive them" as He was crucified. An unwillingness to be reconciled to others or to brethren; to forgive and "bury the hatchet:" to seek for peace; to put away the stony heart that only wants to war, bite and devour; this unwillingness is the sin comprehended by
 
 aspondos . Many, too many, are aspondos toward God, irreconcilable, even though God gave His only begotten Son, that by Him He might "reconcile all things unto himself" ( Colossians 1:20).
 
 King Saul was implacable in his hatred and pursuit of David. On two occasions (1 Samuel 24, 26) David had mercy on Saul and spared his life, even while a fugitive from Saul's wrath. But Saul never gave up the enmity he had for David.
 
 In the Middle Fast, implacable foes face each other in ongoing wars and strife. The Jews, the Muslims, and yes, even those Maronite Catholics in Lebanon, who claim to be Christians, consider it a righteous thing to hate their enemies. With that attitude, there will never be peace in those troubled lands. They are aspondos, implacable in their hatreds.
 
 But we don't have to go 10,000 miles to find such. It is quite probable that you have met someone like that. You may even have seen him in the mirror when you shaved this morning. When aspondoi are in the church, it always brings trouble to the Cause. As Paul told Timothy, " from such turn away."
2. II ASUNTHETOS (#802), "covenant-breakers," Romans 1:31
 
 A. Data
 
 1. The translations
 
 Romans 1:31 “ Without understanding, covenant breakers, without natural affection, implacable, unmerciful:”
 
 "untrustworthy" (NA SV) "faithless" (NI V. RSV) " covenant-breakers" (ASV) "regardless of covenants" (Rotherham's) "not true to their undertakings" (Basic English) " false to their word" (Moffat) "treacherous" (Goodspeed)
 
 2. Definition
 
 "faithless, lit. covenant-breaking . . . or undutiful." (BAGNT, p. 118)
 
 "1. uncompounded, simple 2. covenant-breaking, faithless:Romans 1:31 (so inJeremiah 3:8,11 . . . asunthetien to be faithless [Psalms 73:15; . . . Nehemiah 1:8, etc.][ 1 Chronicles 9:1 and Jeremiah 3:7]" (Thayer, p. 82).
 
 "from suntithemi, with the negative prefix a, hence signifies 'not covenant keeping,' i.e., refusing to abide by covenants made, covenant-breaking, faithless, Romans 1:31. In the LXX, it is found Jeremiah 3:8-11. Of the corresponding verb, asuntithemi, in the LXXPsalms 73:15, to deal treacherously (R.V.), and the noun asunthesi; transgression, or covenant breaking, e.g. Ezra 9:2,4; 10:6. V. h note here referring to Trench, sec. 52, which treats this word ASPONDE. " The words are clearly not synonymous" (Vine). (Vine, i., p. 251)
 
 SUNTITHEMI - lit., to put together, is used only in the Mid Voice in the N.T., and means to determine, to agree, John 9:22 Acts 23:20; to assent, Acts 24:9; to covenant, Luke 22:5 . See AGREE, ASSENT. (Vine, i., p. 251)
 
 B. Exposition
 
 The word asunthetos, appears only once in the Greek New Testament but it bespeaks a vice frequently referred to and condemned in God Word. The word is compounded from suntithemi plus the negative prefix alpha, which negatessuntithemi. Suntithemi means "to make an agreement, engage" (Thayer, p. 606); "to agree, assent, covenant” (Vine, i., p. 251). Therefore,asunthetos signifies " not covenant keeping." It carries with it the idea of treacherous faithlessness. In LXX, the word asunthetos is used in Jeremiah 3:7-11 in reference Judah. In the KJV, it is rendered "treacherous."
 
 Trench (p. 194) comments on the difference between asunthetos an aspondos, saying, "Asunthetos presumes a state of peace, which they who are such unrighteously interrupt; while aspondos presumes a start of war, which the aspondoi refuse to bring to an equitable close. "
 
 It may be observed that this word in Romans 1:31, refers not so much to breaking covenant with God as with man. If such find that they have made an agreement or promise they decide would be unprofitable for them to honor, they will renege, with or without a pretext. A covenant-breaker is someone you trust only to your hurt. His covenant with God or man, is worthless, because he will not honor that to which he agrees, and he will not fulfill his covenanted duties.
 
 The two World Wars were precipitated by men who had no conscience when it came to discarding their solemn agreements. The Emperor of Germany referred to a peace-treaty as a "scrap of paper," and Hitler was a penultimate example of a covenant-breaker.
 
 Those who are honest only when it is in their interest are displeasing to God. But the Lord honors those who are faithful to their word and agreements, even when it is inconvenient to do so ( Psalms 15:1-4).
 
 Again, our own experience may furnish us with several instances of faithlessness on the part of others. I want to mention one type of covenant- breaker in particular. In fact, several works of the flesh that we will notice today touch upon this subject, and that is marital infidelity. It is indisputably true that we live in a society of " covenant-breakers," when over half of those who enter into this covenant, will not abide by the vows they made on their wedding day. Over half of the marriages contracted in the country today end in divorce. And we are seeing more of it in the church. This is a species of covenant-breaking that must be condemned. " Take heed . . . let none deal treacherously against the wife of his youth " (Malachi 2:15), for "whore- mongers and adulterers God will judge" ( Hebrews 13:4).
3. III ANOMOS (#459) "lawless," 1 Timothy 1:9.
 
 A. Data
 
 1. The translations
 
 I Timothy 1:9 “ Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
 
 " lawless " (ASV, NASV, Alford, Rotherham) "lawbreakers" (NIV) "those who have no respect for law " (Basic English)
 
 2. Definition
 
 "w. ref. to God's moral law. though I do not reject God's law,I Corinthians 9:21. Hence godless, wicked in gen. w.ANUPOTAKTOS [disobedient in KJV-shb] 1 Timothy 1:9" (BAGNT, p. 71)
 
 "ANOMOS, without law. also denotes lawless, and is so rendered in the R.V. of Acts 2:23, 'lawless (men),' marg., `(men) without the law,' A.V. 'wicked (hands);' 2 Thessalonians 2:8, 'the lawless one' (A.V. 'that wicked'), of the man of sin (ver. 4); in 2 Peter 2:8, of deeds (A.V. `unlawful'), where the thought is not simply that of doing what is unlawful, but of flagrant defiance of the known will of God. See LAW, C, No. 3" (Vine, ii., p. 317).
 
 "ANOMIA, lawlessness, akin to A, is most frequently tram lat 'iniquity;' in 2 Thessalonians 2:7, R.V., 'lawlessness' (A.V. 'iniquity'); 'the mystery of lawlessness' is not recognized by the world, for it does not consist merely of confusion and disorder (see A); the display of lawlessness by the lawless one (ver. 8) will be the effect of the attempt by the powers of darkness to overthrow the Divine government. In 1 John 3:4, the R.V. adheres to the real meaning of the word, 'everyone that doeth sin (a practice, not the committal to an act) doeth also lawlessness: and sin is lawlessness.' This definition of sin sets forth its essential character as the rejection of the law, or will, of God and the substitution of the will of self. See INIQUITY and synonymous words." (Vine, ii., p. 317).
 
 "1. destitute of (the Mosaic) law: used of Gentiles , 1 Corinthians 9:21 (without any suggestion of iniquity. . .) 2. departing from the law a violator of the law, lawless, wicked:Mark 15:28; Luke 22:37; Acts 2:23; opp. to HO DIKAIOS,
 
 1 Timothy 1:9 ; HO ANOMOS, he in whom all iniquity has as it were fixed its abode, 2 Thessalonians 2:8; unlawful deed,2 Peter 2:8; free from law, not subject to law, 1 Corinthians 9:21. [SYN. see ANOMIA] (Thayer, p. 48)
 
 "ANOMOS (adv.), without the law (see ANOMOS, 1), without knowledge of the law: to sin in ignorance of the Mosaic law, Romans 2:12; to perish, but not by sentence of the Mosaic law, ibid. (Thayer, p. 48)
 
 "ANOMIA 1. prop. the condition of one without law,—either be cause ignorant of it or violating it. 2. contempt and violation of law, iniquity, wickedness: Matthew 23:28; 24:12; 2 Thessalonians 2:3,7; Titus 2:14; 1 John 3:4 ; opp. to HE DIKAIOSUNEE, 2 Corinthians 6:14; Hebrews 1:9; to do iniquity, to act wickedly, Matthew 13:41; 1 John 3:4; . . . plur. HAI ANOMIAI, manifestations of disregard for law, iniquities, evil deeds: Romans 4:7 ( Psalms 32:1)[Psalms 32:1 [A Psalm] of David, Maschil.) Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.], Hebrews 8:12; 10:17. [SYN. Trench, sec. 66; . . Ellicot on Titus 2:14]" (Thayer, pg.48).
 
 B. Exposition
 
 Our next word is found in a list of vices where Paul is charging Timothy to be on guard against false teachers. However, this list is not given in reference to the false teachers, but rather, that which they presumed to teach. The preceding context (v. 7) has been discussing certain would-be Law teachers who were attempting to expound the Law of Moses. This exposition however did not partake of the wholesome doctrine that can be had from the Law. " For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope " (Romans 15:4). The standards of morality, ethics and righteousness, which the Law upheld, are more than brought over into the New Covenant. But that is not what these teachers were giving out. The use of the Law so wonderfully displayed in Hebrews, to bring men to Christ and the righteousness in Christ, was not what these teachers were doing. Apparently trying to "Judaize" the church and its Gentile converts, they were engaged in what Paul styles " fables and endless genealogies" and "vain janglings." He then comes to the list, which follows the Ten Commandments given in Exodus 20. See chart on following page.
 
 First in the list is anomos, "lawless," which is an adverb compounded from the negative prefix alpha and the word nomos, "law." The word literally means, "without law," and it is so translated in 1 Corinthians 9:21. " To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law ." In this passage the word simply refers to the Gentiles, as persons who did not know it and were not bound to it. The word is used of Sodom in its more usual sense of "lawless, iniquitous" in 2 Peter 2:8. "( For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds ;)."
 
 The LXX of Genesis 19:15 has the corresponding noun anomia, " And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city ."
 
 In indicting the crowd on Pentecost, Peter says, "ye have taken the Christ, and by wicked ( anomos) hands have crucified and slain" (Acts 2:23).
4. IV. EPIORKOS (1965) "perjured persons" 1 Timothy 1:10
 
 A. Data
 
 1. Translation
 
 1 Timothy 1:10 “ For whoremongers, for them that defile themselves with mankind, for
 
 menstealers, for liars, for perjured persons, and if there be any other thing that is contrary
 
 to sound doctrine;”
 
 "perjurers" (NASV, MV) "false swearers" (ASV, Rotherhams) "[those who] make false
 
 oaths" (Basic English) "false witnesses" (Weymouth)
 
 2. Definition
 
 "a false swearer, a perjurer: 1 Timothy 1:10" (Thayer, p. 241)
 
 EPIORKEO - to swear falsely, to forswear oneself: Matthew 5:33 (Thayer, p. 241)
 
 Forswear - "EPIORICEO signifies to swear falsely, to undo one' swearing, forswear oneself (epi, "against", orkos, an oath), Matthew 5:33. Cp.epiorkos, a perjured person, a perjurer, 1 Timothy 1:10, "false swearers." (Vine, ii. p. 126)
 
 B. Exposition
 
 Further in the list of 1 Timothy 1, we read of "perjured persons." This phrase is translated from the Greek word epiorkos. Paul uses the word as a reference to the ninth commandment. The Greek word is a compound ofepi, "against" and orkos, "an oath." The word refers to perjuror. The verb epiorkeo, "to swear falsely, to forswear oneself, is found in Matthew 5:33: " Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. " Those who swore falsely were subject to God's wrath under the Old Covenant (Zechariah 5:3). But Jesu goes on to say,
 
 “ But I say unto you, Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:34-37; cf. James 5:12).
 
 As Schneider observes in the entry on epiorkeo in TDNT (p. 5:467: "Matthew 5:33 maintains that the lawgiver of the old covenant forbade false swearing, Leviticus 19:12 ; Numbers 30:3, 4 . In contrast, the Law-giver of the Messianic age gives a commandment which prohibits swearing altogether ."
 
 Every so often the American public is treated to the spectacle of big government officials being indicted for giving false testimony or perjury.
5. V. PARADIATRIBE (or DIAPARATRIBE) (#3859), "perverse disputings", 1 Timothy 6:5.
 
 A. Data
 
 1. Translation
 
 1 Timothy 6:5 “Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. ”
 
 "incessant quarrelings" (Rotherham) "constant friction" (NASV, NIV, Moffat) "wranglings" (ASV) "incessant quarrels" (Alford) "perpetual contention" (Berkley) "mutual irritation" (Goodspeed) " bitter talk" (Basic English)
 
 2. Definition
 
 "DIAPARATRIBE - denotes a constant or incessant wrangling (dia, through, para, beside, tribo, to wear out, suggesting the attrition or wearing affect of contention), 1 Timothy 6:5, R.V. " wranglings," A.V. "perverse disputings." Some MSS have the word paradiatribe, in the opposite order of the prefixed prepositions" (Vine, i., p. 323).
 
 "PARADIATRIBE, useless occupation, empty business, misemployment: 1 Timothy 6:5. . . See diaparatribe. (Thayer, p. 480)
 
 "DIAPARATRIBE, constant contention, incessant wrangling or strife, (paratribe, attrition, contention, wrangling); a word justly adopted in 1 Timothy 6:5 by G L Tr WH (for Rec. diaparatribe, q.v.)" (Thayer, p. 140).
 
 B. Exposition
 
 In 1 Timothy 6, Paul turns his attention once more upon the false teachers who plagued Ephesus. He says,
 
 1 Timothy 6:3-5 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud tuphoo, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
 
 These false teachers who are to be withdrawn from are known by the pride and desire for gain. Their pride is shown by their " doting about questions and strifes of words" which results in envy, strife, bias phemies, abusive language, evil suspicions and constant wrangling ("perverse disputings"). There are many like this in the religious wonl and sadly, there are even some in the Lord's church. One translation that I did not put on the chart, through an oversight, is Conybeare and Howson's (p. 820): "violent collisions." A footnote indicates " the original meaning of the uncompounded word is friction."
 
 There are actually two different words that appear in the Greek manuscripts. The modem revisors have adopted diaparatribe instead of paradiatribe in this place, it's only occurrence in the Greek New Testament. A look at the definition chart will demonstrate why. While both words could fit the context, the preponderance of evidence seems to be in favor of diaparatribe, and the KJV translators so understood the word.
 
 Well acquainted with the wranglings and fractious disputes of th Jewish rabbis and the Greek philosophers, Paul knew whereof he spoke when he styled their debates ``perverse disputings." In Paul time, such wrangles were already being seen in the church. In the centuries since that time, ecclesiastical history and our own experience provides us with numerous examples of like friction. The "perverse disputes" of the Jews are preserved for us in the Talmud, and other sources that record the debates of the ancient rabbis.
 
 One of the hotly debated questions among these men was " Is it permissible on the Sabbath to throw away the pits of dates?" One answers: " The pits of date to which some meat adheres may be thrown away. Other pits may not be thrown away ." Another disagrees and expresses his opinion in no uncertain terms. Again, the question might is asked, "I f it is permissible to throw them away, where and how should they be thrown? ” And the answer of someone is: "They should be thrown outside." To which another replies, " No, indeed, they should be thrown under the bed!" And another: " The person confronted on the Sabbath about what to do with date pits should turn his face toward the back of the bed and throw out the pits with his tongue ." Such are the wrangles of those who have rejected sound doctrine. They are spiritually sick. Con-ybeare and Howson translate the phrase " doting about questions and strifes of words," as: " filled with a sickly appetite for disputations and contentions about words " (p. 820).
 
 There are two other words I would like to mention which are used In connection with disputes. The Greek word zetesis, fromzeteo, "to seek," is used inActs 15:2, 7. It means " a debate, dispute, a questioning" (Vine, i., p. 322).
 
 2) “ When therefore Paul and Bamabas had no small dissension and disputation with them, they determined that Paul and Bamabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 7) And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.”
 
 A cognate of this verb is found in Acts 6:9:
 
 “ Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.”
 
 In Acts 19:8, 9, we find Paul disputing.
 
 “ And he went into the synagogue, and spoke boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.”
 
 The word used in this passage is dialegomai, a verb which means "to reason or deliberate, to argue, dispute" (Vine, i., p. 323). So not all disputes are bad, if you are disputing to defend the truth. But Paul labels some as "perverse" — they are obstinate and wilful arguments and wrangles for the purpose of defending a 'position,' without regard for the truth. Those who engage in such do so from a corrupt mind, thinking highly of themselves for what they are doing.
 
 The Scriptures teach what demeanor should characterize the servant of the Lord who is trying to teach others in error:
 
 2 Timothy 2:23-25 “ But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;”
 
 If we are unwilling, or unable to deal with others after this fashion we have no business professing ourselves to be preachers and evangelists of the gospel of peace.
6. VI. PRODOTEES (#4273), "traitors," 2 Timothy 3:4.
 
 A. Data
 
 1. Translation
 
 2 Timothy 3:4 “ Traitors, heady, highminded, lovers of pleasure more than lovers of God;”
 
 "traitors" (ASV, Rotherham) "treacherous" (NASV, NIV) "false their friends" (Basic English)
 
 2. Definition
 
 "PRODOTES, denotes a betrayer, traitor; the latter term is assigned to Judas in Luke 6:16, virtually as a title; in 2 Timothy 3:4 it occurs a list of evil characters, foretold as abounding in the last days (Vine, iv., p. 148).
 
 "a betrayer, a traitor: Luke 6:16; Acts 7:52; 2 Timothy 3:4." (Thayer, p. 538)
 
 B. Exposition
 
 We turn our attention back to the list in 2 Timothy 3 to notice these whom Paul terms prodotes, "traitors ." When members of the church place gain and their own will above faith and duty toward God, they are guilty of being traitors to the Cause. But the word here primarily refers to betrayal of one's fellow man. In the
 
 two places where the word is applied to specific individuals, the " traitors" were guilty of "giving over" to death someone(s) who were sent to do them good. The Basic English translation, " false to their friends," is certainly a good commentary on what this word means. Judas, "which also was the traitor" (Luke 6:16), was motivated by avarice ( John 12:4-6; Matthew 27:3).
 
 His name has become synonymous with "traitor." (The thesaurus in my word processing software gives two synonyms for "traitor"—" betrayer" and "Judas.") Mark 14:11 says Judas "sought how might conveniently betray him" (fromeukairos, "well-timed," elsewhere, 2 Timothy 4:2; cf. Luke 22:6). The sneaking traitor does his evil work when the eyes of the masses cannot behold his perfidious actions.
 
 The Jewish nation, whom Stephan accuses in the persons of the Sanhedrin members, were the "betrayers and murderers" of those men of God who were sent in their interest to warn them and turn them back to God ( Acts 7:52; cf. 2 Chron- icles 24:19-22; 36:13; Nehemiah 9:26; Jeremiah 26:23 ).
 
 The opposite of betrayal is fidelity. Fidelity toward God, church, family and friends (Revelation 2:10; Proverbs 27:5-6).
<center>The Second Group 

Jestings (Ephesians 5:4) Filthy communication (Colossians 3:8) 

Foolish talking (Ephesians 5:4) Corrupt communication (Ephesians 4:29) 

Filthiness (Ephesians 5:4) Cursing (James 3:10) </center>

I. AISCHROTEES , (#151), "filthiness," Ephesians 5:4.

A. Data

1. Translation

Ephesians 5:4 “Neither filthiness , nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”

"shamelessness" (Rotherham) "filthiness" (ASV, NASV) "obscenity" (NIV) "indecency" (Goodspeed) " low behaviour" (Basic English)

2. Definition

"baseness, dishonor: Ephesians 5:4" (Thayer, p. 24)

"AISCHROTEES, baseness (from aischos, " shame, disgrace"), is used in Ephesians 5:4, of obscenity, all that is contrary to purity. Notes: (1) Broadly speaking, aischrotees signifies whatever is disgraceful; rhuparia, that which is characterized by moral impurity; molusmos that which is defiling by soiling the clean; aselgia, that which insolent disregard of decency." (Vine, ii., p. 99).

B. Exposition

The English word "filthiness" is used four times in the KJV, and every time it translates a different Greek word. In our text, it is fromaischrotees, "baseness, dishonor, disgraceful, obscene."

Just what does "filthiness" involve? A few years ago, the Supreme Court was hearing a case which involved questions of obscenity censorship. As the justices wrestled with a definition of "obscene” one of them observed, " I may not be able to define it, but I know when I see it." And we see a lot of it these days. It is used to sell everything from liquor to cars. It is seen in the foul jesters, known as "comedians," who entertain the fleshly minded with their indecent humor. It is seen in the work-a- day world, in those we rub shoulders with in this world, who spew forth the corruption of their minds talk that is full of sexual innuendo and ribaldry; dirty, gutter mentalities that mistake a sharp, foul tongue for a superior wit and intelligence.

"Filthiness," aischrotees is really a very comprehensive term that embraces all that is vile and opposed to purity of life, word mind. We shall be able to see its manifestations more particularly as we comprehend the other words of this group.

II. AISCHROLOGIA , (# 148), "filthy communication," Colossians 3:8.

A. Data

1. Translation

Colossians 3:8 “ But now ye also put off all these; anger, with all malice, blasphemy, filthy communication out of your mouth.”

" shameful speaking " (ASV) "shameful talk" (Rotherham)"abusive speech" (NASV) "abusive talk" (Goodspeed) "filthy language" (NIV) "foul-mouthed utterance" (Knox) "foul mouthed abuse" (Weymouth) " unclean talk" (Basic English)

2. Definition

"evil speech in the sense of obscene speech or abusive speech” Colossians 3:8 (BAGNT, p. 24)

AISCHROS, AISCHRON "ugly, shameful, base. . . it is disgraceful for someone: for a woman to cut her hair, 1 Corinthians 11:6; to speak in a meeting, 1 Corinthians 14:35. Without the person, Ephesians 5:12" (BAGNT, p. 24).

"foul speaking, low and obscene speech, [R.V. shameful speaking]: Colossians 3:8. [Cf. Trench, sec. 34]. (Thayer, p. 17)

Vine, ii., p. 98,99:

"AISCHROTES, baseness (fromaischros, shame, disgrace), is used inEpheians 5:4, of obscenity, all that is contrary to purity. Notes: (1) broadly speaking, aischrotes signifies whatever is disgraceful . . . (2) In Colossians 3:8 aischrologia, which denotes any kind of base utterance, the utterance of an uncontrolled tongue, is rendered 'filthy communication' in the A.V.; but this is only part of what is

included in the more comprehensive R.V. rendering, 'shameful speaking.' In the papyri writings the word is used of abuse. In general it seems to have been associated more frequently with foul or filthy, rather than abusive, speaking (Moulton and Milligan)."

"AISCROS (-ON) base, shameful, is used of base gain 'filthy lucre,' Titus 1:11, and translated 'shame' in 1 Corinthians 11:6, with reference to a woman with shorn hair; in 14:35, of oral utterances of women in a church gathering (RN. `shameful'); in Ephesians 5:12, of mentioning the base and bestial practices of those who live lascivious lives."

B. Exposition

In the context, Paul is teaching the Colossians to fully "put off” the old manner of life from before their conversions.

Colossians 3:5-8 “ Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God com-eth on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. ”

The verb translated "put off,"apotithemi, means " to put away, lay aside, like old clothes." This metaphor of clothing Paul uses with several verbs. This bunch of filthy rags belonging to the old life outside of Christ are to be taken off like some old garment that is worn and worthless, and tossed out.

As the word literally means, this is filthiness in talk — shameful speaking that includes both the ideas of obscenity and abuse. It is to be put " out of our mouth." Trench (p. 1200, in a section covering this word and the two I shall presently notice, explains the distinction betweenaischrologia andmorologia and eutrapelia. Aischrologia is obscene discourse that leads to wantonness, fornica- tion, and lasciviousness. Bu even more often, the word is used to denominate "all foul-mouth abusiveness of every kind," including that talk characterized by sex references and innuendo. Trench believes, the word as used in Colossians 3:8, " includes therein every license of the ungoverned tongue employing itself in the abuse of others; all the wicked condiments of saucy speech . " What we call profanity is included in aischrolog

"Who pays you to swear?" asked a man of one whom he heard using profane language. "No one pays me anything for it," was the subdued reply. "Well," said the man, " then you surely work cheap to lay aside the character of a gentleman, to inflict pain on your friends and civil people, and to risk the loss of your soul — all for nothing. you certainly work cheap, very cheap, indeed ."

Profanity defined .—Someone has given this definition to profanity " the effort of a feeble mind to express itself forcibly." Lord B remarked of an acquaintance: "He knew not what to say, so he swore .”

His master .—A Christian was in the company of a man who used coarse and vulgar talk. In the course of the conversation the man made many references to the devil. Finally he began taking the name of the Lord in vain. "Stop ," said the Christian, " I said nothing while you were talking about your master, but I insist upon it that you shall not speak lightly of mine ."

" The foolish and wicked practice of profane cursing and swearing is is a vice so mean and low that every person of sense and character detests and despises it " — George Washington

III. MOROLOGIA , (#3473), "foolish talking," Ephesians 5:4.

A. Data

1. Translation

Ephesians 5:4 “ Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”

" foolish talking " (ASV, Rotherham) "silly talk" (NASV) " foolish talk" (MV, Basic English) "buffoonery " (Conybeare)

2. Definition

"MOROLOGIA, from moros, foolish, dull, stupid, and lego, is used in Ephesians 5:4; it denotes more than mere idle talk (Syn. sec. 34). (Vine, iv., p. 109)

"foolish talking: Ephesians 5:4 [Cf. Trench, Syn., sec. 34[" (Thayer, p. 420)

"foolish, silly talk w. AISCHROTEES and EUTRAPELIA Ephessians 5:4. (BAGNT, p. 533)

B. Exposition

Foolishness and talking go together like "tuna" and "fish ." Ungodly talk is the mark of a fool. Several years ago I received a small book titled The Wit and Wisdom of Abraham Lincoln. One of my favorites was " Better to keep your mouth shut and be thought a fool, than to open it and remove all doubt ." I thought that was awfully perceptive and wise. Some while later though, I discovered that

Mr. Lincoln was not as original as I thought. Over 2700 years earlier, Solomon said, " Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding" (Proverbs 17:28). But it is just not in a fool to hold his tongue, and many are the sins of his tongue.

Proverbs 10:18 “ He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. ”

Proverbs 19:1 “ Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool .”

Proverbs 29:11 “ A fool uttereth all his mind: but a wise man keepeth it in till afterwards. ”

Proverbs 29:20 “ Seest thou a man that is hasty in his words? there more hope of a fool than of him.”

Ecclesiastes 10:3 “ Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool. ”

Ecclesiastes 10:12 “ The words of a wise man's mouth are gracious, but the lips of a fool will swallow up himself.”

Ecclesiastes 10:14 “A fool also is full of words. . .”

Of morologia, Trench (p. 121) says, " It is that 'talk of fools' that foolishness and sin together."

IV. EUTRAPELIA , (#2160)

A. Data

1. Translation

Ephesians 5:4 “ Neither filthiness, nor foolish talking, nor jesting which are not convenient: but rather giving of thanks.”

"jesting" (ASV, Rotherham) " coarse jesting" (NASV) "coarse joking" (NIV) "ribald jesting" (Conybeare) "scurrilous talk" (Goodspeed) "suggestive jesting" (Williams) " words said in sport" (Basic English)

2. Definition

"EUTRAPELIA properly denotes wit, facetiousness, versatility lit., easily turning, from eu, well, trepo, to turn. It was used in the literal sense to describe the quick movements of apes and persons. Pericles speaks of the Athenians of his day (430 B.C.) as distinguished by a happy and gracious 'flexibility.' In the next century Aristotle uses it of 'versatility' in the give and take of social intercourse, quick repartee. In the sixth century, B.C., the poet Pinda speaks of one Jason as never using a word of 'vain lightness,' a meaning approaching its latest use. Its meaning certainly deteriorated, and it came to mean coarse jesting, as in Ephesians 5:4, where it follows morol- ogia, foolish talking. (Vine, ii., p. 274)

" ... in our lit., only in a bad sense coarse jesting, buffoonery Ephesians 5:4." (BAGNT, p. 327)

"fr. EUTRAPELOS, fr. EU, and TREPO to turn: easily turning: nimble-witted, witty, sharp) pleasantry, humor, facetiousness, ...; in a bad sense, scurrility, ribaldry, low jesting (in which there is some acuteness): Ephesians 5:4. (cf. Trench, sec. 34). (Thayer, p. 263)

B. Exposition

This word was used in a good and bad sense among Greek writers. It is compounded from eu, "well," trepo, "to turn." It was used in the literal sense to describe the quick motion of persons and apes. It could be used in the sense of "flexibility." With regard to speech, it could refer to one who is adept at uttering a "well-turned phrase. " So in its good sense it means " nimble-witted, witty, pleasantry, humor." But the meaning of the word deteriorated in time, and came to mean " coarse, ribald or low jesting."

It certainly includes the off-color humor and banter exchanged between carnally minded persons. While thinking that they are displaying their " smartness," they are only displaying the filth of their mind.

Comparing the three words we have just noticed, Trench says (p. 125).

While then by all these words are indicated sins of the tongue, it is yet with this difference,—that in morologia the foolishness, in aischrologia the foulness, in eutrapelia the false refinement, of discourse not seasoned with the salt of grace, are severally noted and condemned.

V. LOGOS SAPROS , (#3056 + #4550), "Corrupt communication," Ephesians 4:29.

A. Data

1. Translation

Ephesians 4:29 “ Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, according to the need of the moment, that it may minister grace unto the hearers. ”

" corrupt speech " (ASV) "putrid discourse" (Rotherham) "unwholesome word" (NASV)"unwholesome talk" (NIV) "foul word" (TCNT) "evil talk" (Basic English)

2. Definition`

SAPROS

"corrupt, akin to seepo. A, No. 5; see BAD, No. 3. (Vine, i. 244)

"SAPROS, corrupt, rotten (akin to SEEPOO, to rot), primarily, vegetable and animal substances, expresses what is of poor quality, unfit for use, putrid. It is said of a tree and its fruit,Matthew 7:17-18, 12:33; Luke 6:43; of certain fish,Matthew 13:48 (here translated 'bad’) of defiling speech, Ephesians 4:29. (Vine, i., p. 95)

NOTE: Cf. Proverbs 15:4, 1 Timothy 6:3

“rotten, putrid 2. corrupted by age and no longer fit for use, worn out; hence in general, of poor quality, bad, unfit for use, worthle [A.V. corrupt], Matthew 7:17sq.; 12:33; Luke 6:43; fishes,Matthew 13:48 [here A.V. bad]; trop. [trop. means " figuratively"-shb] logos, Ephesians 4:29 (Thayer, p. 568).

"decayed, rotten 1. lit., of spoiled fishMatthew 13:48. Of plants their products: of decayed treesMatthew 7:17f; 12:33a; Luke 6:43b. rotten fruits M atthew 12:33b; Luke 6:43a; . . .of stones LITHOI SAPROS stones that are unsound or crumbling Hs 9,5,2. But in 9,6,4 transition to the more general mng. unusable, unfit, bad is complete; this meaning also recommends itself for some of the passages dealt with above (e.g., do 'rotten' fish swim into a net, and do 'rotten' trees bear fruit at all?). 2. fig. bad, evil, unwholesome, LOGOS SAPROS an evil word, evil speech Ephesians 4:29." (BAGNT, p. 749)

B. Exposition

This term may be taken as synonymous withaiskrologia. The the basic meaning of sapros is "decayed, rotten, putrid." It is a cognate of the word seepoo, "to rot." The word sapros is primarily used of animal or vegetable substances that are rotten, unwholesome and unfit for human consumption. The word is used in Luke 6:43, "For a good treo bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit; " and in Matthew 13:48, " Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away ."

In the latter part of Ephesians 4, Paul is teaching that Christians are not to conduct themselves as the heathens of the world do: " This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind " (v. 17). He says we are to "put off" the old man " which is corrupt according to the deceitful lusts” (v. 22) (the word "corrupt" here is phtheiro, " to destroy by means of corrupting, and so bring into a worse state " Vine, i., p. 242), and " put on the new man, which after God is created in righteousness and true holiness " (v. 24). Paul then gives several illustrations of such " putting on" and "putting off”: put away lying and speak truth (v. 25); don't steal, but labor, so you can give to the poor (v. 28); put away all bitterness, and wrath, and anger, and clamour, and evil speaking, and all malice (v. 31): and instead be be kind one to another, tenderhearted, and forgiving of one another (v. 32).

Something evil is put away, and something positively good is to replace it. In this context, Paul tells us to not allow corrupt communication out of our mouths, "but that which is good to the use of edifying" (v. 29). Consistent with the other illustrations in this chapter, " corrupt communication" must be that which is the opposite of edifying, whole- some speech.

Therefore, this is an all-embracing term that could comprehend many of the sins of the tongue, including those like whispering, backbiting, gossip, slander, etc., that impugn and assassinate men's characters. " Corrupt communication" is also the opposite of encouragement, exhortation, thanksgiving and comfort—all those uses to which the tongue may be put that enoble, edify and serve to bestow favor and goodwill upon the hearer.

Psalms 5:9 “ For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.”

Psalms 73:8 “ They are corrupt, and speak wickedly concerning oppression: they speak loftily.”

Proverbs 15:4 “ A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.”

Proverbs 15:23 “ A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!”

Proverbs 25:11 “ A word fitly spoken is like apples of gold in pictures of silver.”

VI. KATARA , (#2671), "cursing," James 3:10.

A. Data

1. Translation

James 3:10 “ Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.”

"cursing" (general translation)
- Definition Vine , i., p. 262
"1. ARA, in its most usual meaning, a malediction, cursing (its other meaning is "a prayer"), is used inRomans 3:14 (often in the Sept.). 2. KATARA, kata, down intensive, and No. 1, denotes an execration, imprecation, curse, uttered out of malevolence, James 3:10; 2 Peter 2:14; or pronounced by God in His righteous judgment, as upon a land doomed to barrenness; upon those who seek for justification, in part or completely, to the Law, Galatians 3:10, 13; in this 13th verse it is used concretely of Christ, as having "become a curse" for us, i.e. by voluntarily undergoing on the cross the appointed penalty of the curse, he was thus identified, on our behalf, with the doom of sin. 3. ANATHEMA, transliterated from the Greek, is frequently used in the Sept., where it translates the Hebrew cherem, a thing devoted to God, whether, (a) for His service, as sacrifices, Leviticus 27:28 (cp. anatheema, a votive offering, gift), or (b) for its destruction, as an idol, Deuteronomy 7:26, or a city, Joshua 6:17.

Later it acquired the more general meaning of disfavour with Jehovah, e.g. Zecheriah 14:11. It is used of (a) the sentence pronounced, Acts 23:14 (lit., 'cursed themselves with a curse;' see anathematizo below); (b) of the object on which the curse is laid, "accursed:" in the following the R.V. keeps the word "anathema," Romans 9:3; 1 Corinthians 12:3; 16:22; Galatians 1:8,9, all of which the A.V. renders by "accursed" except1 Corinthians 16:22, where it has " Anathema." 4. KATATHEMA, or, in some mss., the longer form katanathema, is stronger than No. 3 (kata, intensive), and denotes, by metonymy, an accursed thing (the object cursed being put for the curse pronounced), Revelation 22:3."

"an execration, imprecation, curse, opp. to EULOGIA, James 3:10." (Thayer, p. 335)

B. Exposition

The word is formed by adding the prefix kata to the root word ara, " a malediction, a curse." The prefix kata intensifies ara. The verb form of this word is kataraomai, which primarily signifies " to pray against, to wish evil against a person or thing."

The word may be used of the righteous judgment of God against sinners. "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels " (Matthew 25:41).

Christians are forbidden to curse anyone, even their enemies. "Bless them which persecute you: bless, and curse not" ( Romans 12:14). Speaking of the iniquity the tongue is capable of, James says,

“ Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be ”(James 3:9,10).

The man who curses his fellow man, and then blesses God, is like a man who professes the profoundest admiration for a superior, but insults and castigates the members of his superior's family. Will his superior be pleased? If God is sincerely and honestly praised, there will be no cursing of His children. But if there is such cursing, God cannot acceptably be praised. Such words of praise are hollow mockeries. They will be an offense to Him.

<center>The Third Group 

Highminded (2 Timothy 3:4) Lovers of own selves (2 Timothy 3:2) 

Proud (Romans 1:30) Boasters (Romans 1:30) 

Disobedient to parents (Romans 1:30) 

Without natural affection (Romans 1:30)<r>

Self-willed (2 Peter 2:10) Swellings (2 Corinthians 12:20 )</center>

"Everyone admires humility—especially in the other fellow." Humility is the foundation upon which a virtuous Christian life is built. Humility entails respect of and acquiescence to divinely constituted authority: of God, (I Peter 5:6) " Humble yourselves therefore under the mighty hand of God that He may exalt you in due time; " of parents, and elders: (1 Peter 5:5) " Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble :" and for the law of the land. Humility is essential for happy relations with our fellow man and brethren in the church. ( Philippians 2:3-4) " Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others ."

Humility is a virtue that men tend to admire in the other guy. The carnal mind despises or eschews humility as "weakness." But it is the humble who shall dwell with God. " For thus saith the high and lofty One that inhatiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones " (Isaiah 57:15).

In the group of "works of the flesh" we are about to consider, we find sins that are adverse to the humble, submissive and unselfish spirit that should stamp the genuine Christian.

I. TUPHOMAI , (5187), "highminded," 2 Timothy 3:4.

A. Data

1. Translation

2 Timothy 3:4 “ Traitors, heady, highminded, lovers of pleasures more than lovers of God;”

" puffed up " (ASV) "beclouded" (Rotherham) " swollen with self-importance" (NEB) "conceited" (MV, NASV, Berkeley) " lited up in mind" (Basic English)

2. Definition

"TUPHOO, becloud, delude, but only in a fig. sense and quite predom., in our lit, exclusively, in the pass.TUPHOOMAI, for our lit. the mngs. are surely, 1.be puffed up, conceited 1 Timothy 3:6. Cf.2 Timothy 3:4. The ancient versions also understand 1 Timothy 6:4 in this sense, though the pass. may belong to mng. 2. 2. be blinded, become foolish pf. pass. foolish, stupid. (BAGNT, p. 838)

"TUPHOO (TUPHOS, smoke, pride); prop. to raise a smoke, to wrap in a mist; used only metaph. 1. to make proud, puff up with pride, render insolent; pass. tobe puffed up with haughtiness or pride, I Timothy 3:6. 2.to blind with pride or conceit, to render foolish or stupid:1 Timothy 6:4; pf. ptcp. beclouded, besotted, 2 Timothy 3:4." (Thayer, p. 633)

"1. TUPHOO properly means to wrap in smoke (from tuphos, smoke; metaphorically, for conceit); it is used in the Passive Voice, metaphorically in 1 Timothy 3:6, 'puffed up,' R.V. (A.V. 'lifted up with pride'); so ;4, A.V. 'proud,' and2 Timothy 3:4, A.V. 'highminded.' Cp. tuphomai, to smoke, Matthew 12:20 and tuphonikos, tempestuous wind (with anemos, wind understood), Acts 27:14" (Vine, ii., p. 220)

B. Exposition

The basic significance of the word is " to be puffed up with haughtiness or pride; to be conceited." It's root is tuphos, "smoke." Thayer defines it here as "beclouded," meaning that those who are "highminded" are blinded by pride. The word is used in 1 Timothy 6:4 in reference to those who do not consent to the wholesome doctrine of Christ.

In the KJV, we find "highminded" used elsewhere to translate hup-selo- phroneo, "to be highminded; to have proud thoughts."

" Because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear" (Romans 11:20)

" Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy " (1 Timothy 6:17).

Whereas tuphos refers to the effect of pride: a beclouded understanding and apprehension of the truth about things; hupselophroneo refers to the actual thoughts and opinions of one's self that are blown out of proportion to the truth. Paul teaches:

Romans 12:3 “ For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

God smote Herod with death from worms because he gloried in himself, and gave not God the glory” (Acts 12:23). Remember, "God resisteth the proud, but giveth grace unto the humble" ( James 4:6)
1. HUPEREEPHANOS, (#5244), "proud," Romans 1:30.
2. Data
- Translation
Romans 1:30 “ Backbiters, haters of God, despiteful, proud,

boasters, inventors of evil things, disobedient to parents,”

"arrogant" (NASV, MV, Rotherham) "haughty" (ASV)
- Definition
"in our lit. only in an unfavorable sense. . .arrogant, haughty, proud Luke 1:51; Romans 1:30; 2 Timothy 3:2; James 4:6; 1 Peter 5:5 " (BAGNT, p. 849)

"HUPEREEPHANOS signifies showing oneself above others, preeminent (huper, above, phainomai, to appear, to be manifest); it is always used in Scripture in the bad sense of arrogant, disdainful, proud " (Vine, iii., p. 226)

"HUPEREEPHANIA pride, haughtiness, arrogance, the characteristic of one who, with a swollen estimate of his own powers and merits, looks down on others and even treats them with arrogance and contempt: Mark 7:22" (Thayer, p. 641)

"HUPEREEPHANOS 1. showing one's self above others, overtopping, conspicuous above others, pre-eminent. 2. esp. in a bad sensewith an overweening estimate of one's means ormerits, despising others or even treating them with contempt, haughty [cf. Westcott, Epp. of St John, p. Mb]: Romans 1:30; 2 Timothy 3:2; opp. to TAPEINOI ["humble"-shb], James 4:6; 1 Peter 5:5 (in these two pass. after Proverbs 3:34); with DIANOLA KARDIAS added ["imagination of heart"—shb], Luke 1:51. (Sept.) [See Trench, Syn., sec. 24; Scmidt ch. 176,8] (Thayer, p. 641).
1. Exposition
The word hupereephanos appears in Romans 1:30 between two other words that are concerned with the sin of pride. "Despiteful '' is translated fromhubristees, which is also used in 1 Timothy 1:13 by the Apostle Paul to describe his life before conversion. It is there lated "injurious." The word " boasters" is from alazon, which we will consider next.

Hupereephanos is a compound word from huper, "above" (akin to the Latin super) and phainomai, "to appear." Phainomai is from the word phaino, "to shine." I like to think of the word as meaning "super-shiner." And that is really what the proud individual is all about—appearance is everything.

God hates the proud look (Proverbs 6:17). James 4:6 and 1 Peter 5:5 are quotations of Proverbs 3:34, where the word appears in the Septuagint. " Surely he scorned' the scorners: but he giveth grace unto the lowly " (Proverbs 3:34). The proud are scornful and hateful toward those who they consider their inferiors. If they could only see themselves as God sees them! While it has an outward manifestation, pride is preeminently a sin of the mind (Mark 7:22-23)hupereephania - the verb translated "pride"). It is an "imagination of the heart" ( Luke 1:51) that is totally out of touch with objective reality. It is puny mortal flesh aspiring to have the glory and power that God alone, by virtue of His righteousness, has the right to possess.

In the Old Testament, the displeasure of God with the vice of pride is mostly displayed in the wisdom literature and the prophets. While the proud usually think themselves wise, pride is antithetical to true wisdom ( Proverbs 8:13; 11:2; 13:10; 14:3; 16:8; 29:23). The prophets are full of denunciations against Israel, Judah, Edom, Moab and other peoples for their pride. Nebuchadnezzar, one of the greatest monarchs of all time, had to learn the hard way about the folly of pride ( Daniel 4). His verdict, after his ordeal was over, was this: " Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and His ways judgment: and those that walk in pride He is able to abase ."

III. ALAZON , (#213), "boasters," Romans 1:30

A. Data

1. Translation

Romans 1:30 “Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,”

"boastful" (ASV, NASV, MV) "vain boasters" (Rotherham)

2. Definition

"boaster, bragger Romans 1:30; 2 Timothy 3:2" (BAGNT, p. 34).

"ALAZONEIA a. in prof. writing generallyempty, braggart talk, sometimes also empty display in act, swagger. [for illus. see Trench, sec. 291. b. an insolent and empty assurance, which trusts in its own power and resources and shamefully despises and violates divine laws and human rights. c. an impious and empty presumption which trusts in the stability of earthly things: James 4:16 (where the plur. has reference to the various occasions on which this presumption shows itself); display in one's style of living, [R.V. vainglory], 1 John 2:16" (Thayer, p. 25)

"ALAZON (ALE, wandering), an empty pretender, a boaster: Romans 1:30; 2 Timothy 3:2" (Thayer, p. 25)

Vine, i., 135ff:

ALAZON , a boaster, Romans 1:30 and2 Timothy 3:2, A.V. "boasters, R.V. " boastful," primarily signifies a wanderer about the coun (from ale, wandering), a vagabond; hence, an imposter.

ALAZONEIA , the practice of an ALAZON, denotes quackery; hence, arrogant display or boastings, James 4:16, R.V. "vaunting;" in 1 John 2:16,

R.V. "vainglory :" A.V. "pride."

B. Exposition

The word alazon is from the word alee, "wandering." The word originally referred to a vagrant. In ancient Greece they had wandering charlatans who professed to have cure-alls for people's ailments and boasted themselves of other feats they could not perform. They were quacks. So the word came to signify any empty boaster, an impostor.

The word occurs twice in the Septuagint ( Habakuk 2:5; Job 28:8). In the New Testament, besides those given above, the verb form is found in James 4:16 ("boast") and 1 John 2:16 (in the phrase " pride of life"). While a person could be proud of things he possesses, like wealth or good looks, the alazon boasts of things that he does not have. This is important to remember in relation to James 4:16: "Boast not thyself of the morrow." The rich fool ofLuke 12 made this mistake. He was an alazon.

Trench has a fine article on alazon, hupereephanos, and hubristees (p, 98ff). He points out that, primarily (though not exclusively), almost (Romans 1:30, "boasters") refers to the boastful in words, hupereephanas ("proud") the proud and overbearing in thoughts, and huhristees ("despiteful," cf. 1 Timothy 1:13) the insolent and injurious in acts.

IV. PHUSI00 , (#5448), "swellings," 2 Corinthians 12:20

A. Data

1. Translation

2 Corinthians 12:20 “ For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

" swellings " (ASV) "arrogance" (NASV, NIV) " puffed up pretensions" (Rotherham) "high thoughts" (Basic English) " puffing up" (Marshall Literal English)
- Definition
"a puffing up of soul, loftiness, pride,: plur. 2 Corinthians 12:20." (Thayei, p. 661)

"PHUSIOOSIS, denotes a puffing up, welling with pride (akin to phusioo, to puff up), 2 Corinthians 12:20." (Vine, p. 99).

PHUSIOO "(a later substitute for PHUSAO; it is largely limited to Christian lit. . . .) . . . to become puffed up or conceited, put on airs, 1 Corinthians 4:18f.; 5:2; 13:4;. . . groundlessly inflated by his fleshly mind Colossians 2:18; . . . in order that no one of you might be puffed up in favor of the one (apostle and thus) against the other I Corinthians 4:6." (BAGNT, p. 877)

V. APIETHEES, (#545), "disobedient to parents," Romans 1:30

A. Data

1. Translation

Romans 1:30 “ Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,”

"disobedient to parents" (ASV, NASV) "unyielding to pare (Rotherham)"they disobey their parents" (NIV) "undutiful parents" (Conybeare) "no loyalty to parents" (NEB)
- Definition
"disobedient 1. w. dat. of the pers. to parents Romans 1:30; 2 3:2." (BAGNT, pg.82).

"APEITHEES, signifies unwilling to be persuaded, spurning bell disobedient, . . . Romans 1:30, 2 Timothy 3:2" (Vine, i., p. 319)

APEITHEES, "impersuasible, uncompliant, contumacious,” [ disobedient]. absol. . Romans 1:30; 2 Timothy 3:2 . . .( Dueteronomy 21:18; Numbers 20:10; Isaiah 30:9; Zechariah 7:12 )" (Thayer, p. 55).

B. Exposition

All pride is a revolt against authority. The "pride of life" is a revolt against the authority of God. Those who are apeithees ("disobedient” to parents revolt against the authority of parents. The verb, apeit denotes the condition of being unpersuadable; and hence, obstina Those who are disobedient to parents then, are those who have entrenched enmity to their parents will. This is not referring to occasional breaches of the parents' will that every child commits receives chastisement for.

Children, in their youthful inexperience with life, are sometimes guilty of thinking they know better than their parents, or that they do need to follow their parents' will. Like the prideful, they are deceiv in their imaginations. Those who are raised with proper correction, word and deed ( Ephesians 6:4; Proverbs 22:6) will soon discover their folly.

Mark Twain once said, " When I was fourteen, my father was the stupidest man in the world. By the time I was twenty-one, he was about the smartest man I knew. Amazing what he learned in just seven years! " However, some never learn the value of obedience to parents and God. God created the home for the welfare of the race, and those who despise its authority, and obstinately rebel against it, will find and by that they do so to their hurt. Paul wrote, " Children, obey your parents in the Lord: for this is right. Honour thy father and mother which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth " (Ephesians 6:1-3). Under the Law, the "stubborn and rebellious" son was put to death ( Deuteronomy 21:18-21).

VI. PIIILAUTOS, "lovers of their own selves," 2 Timothy 3:2

A. Data

1. Translation

2 Timothy 3:2 “ For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

"men shall be lovers of self" (ASV, NASV, Basic English) "lovers of themselves" (NIV) "fond of themselves" (Rotherham)"people will be self-lovers" (Berkeley) "men shall be selfish" (Conybeare)

2. Definition

"loving oneself, selfish 2 Timothy 3:2" (BAGNT, p. 866)

"PHILAUTOS, loving oneself, 2 Timothy 3:2 " (Vine, iii., p. 23)

(PHILOS and AUTOS) "loving one's self; to intent on one's own interests, selfish: 2 Timothy 3:2" (Thayer, p. 653).

B. Exposition

The catalog of vices in 2 Timothy 3:2-4 begins withphilautos, "lover of self," and ends with philedonos, "lover of pleasure." It is fitting that this list begins with philautos, for all sin and vice is ultimately selfishness — the exaltation of self before God and fellow man. Flowing to its natural conclusion, the philautoi become the philedonoi, and everything in between.

Our generation does not have a monopoly on self-centeredness, but it is not called the "me-generation" for nothing. Psychologists use the word "individual- ism," a technical term for the selfishness so prevalent today. Examples are so abundant in our society, they need no special mention here. One sinful result of this vice however needs mentioning — covetousness. "For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth " (Psalms 10:3).

Covetousness is idolatry (Colossians 3:5), which is the ultimate rejection of God (Romans 1:18-23). Jesus often warned against this sin (Luke 12:15; 21:34;

Mark 7:22 ; et. al.). Those guilty of this brand of selfishness will make ship-wreck of their souls (1 Timothy 6:9-10). Where Satan has failed to destroy the church through persecution and false teaching, he is succeeding with the enticements of materialism. Let us beware, lest we be found as the Laodiceans (Revelation 3:17). (cf. " self-willed" below.)

VII. ASTORGOS, (#545), "without natural affection," Romans 1:31

A. Data

1. Translation

Romans 1:31 “ Without understanding, covenant breakers, witt natural affection, implacable, unmerciful:”

" without natural affection " (ASV, Rotherham) "unloving” (NASV, Goodspeed) "heartless" (MV, RSV) " callous" (Moffant)

2. Definition

"unloving in a catalogue of vices Romans 1:31; 2 Timothy 3:3" (BAG p. 117)

"ASTORGOS signifies without natural affection (a, negative, storge, love of kindred, especially of parents for children, and children for parents, Romans 1:31; 2 Timothy 2:3" (Vine, i., p. 37)

"without natural affection: Romans 1:31; 2 Timothy 3:3" (Thayer, p. 82)

B. Exposition

There are four Greek words for "love." There is eros which refers to carnal love. There is phileo which refers to affectionate, friendly love. There is agape which refers to sacrificial love expressed in deeds. A fourth word for love is storge. This word specifically refers to family affection, the love of one's family. The adjectivephilostorgos is found in Romans 12:10, " kindly-affectioned." (This emphasizes the family quality that should exist in the church.) It appears twice with the alpha privative as negating storge ( Romans 1:31; 2 Timothy 3:3). In both places it is properly translated "without natural affection." The breakdown in the home, the willingness of so many to throw away their marriages and families in pursuit of carnal pleasures, child-abuse, neglect children in pursuit of the almighty dollar, neglect of elderly parents might all be classed under this vice.

However, the clearest example that our society is " without natural affection" is the national crime of abortion. Over 20 million unborn have died to serve the convenience of the parent(s). Millions more have been aborted in other lands where abortion has been permitted for many years. Let us pray that our courts and people awaken to outlaw this terrible sin. God vented His wrath on those who sacrificed their new-born children in idolatrous worship ( 2 Chronicles 33:6; Jeremiah 15:4). Will this country go unpunished?

VIII. AUTHADES , (#829), "self-willed," 2 Peter 2:10

A. Data

1. Translation

2 Peter 2:10 “ But chiefly them that walk after the flesh in the hist of uncleanness, and despise government. Presumptuous are they, self willed , they are not afraid to speak evil of dignities.”

" self-willed " (A S V, NASV) "willful" (Rotherham) "arrogant" (MV) "uncontrolled" (Basic English) "headstrong " (Goodspood)

2. Definition

"AUTHADEES, self-pleasing (autos, self, heedomai, to please), denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will, "self-willed," Titus 1:7; 2 Peter 2:10 (the opposite of

epieikees , gentle, e.g. 1 Timothy 3:3), " one so far overvaluing any determination at which he himself has once arrived that he will not be removed from it " (Trench, who compares and contrasts philautos, loving self, selfish; Syn., sec. 93). In the Sept., Genesis 49:3,7; Proverbs 21:24" (Vine, iii., p. 342)

"self-pleasing, self-willed, arrogant:Titus 1:7; 2 Peter 2:10. ( Genesis 49:3,7; Proverbs 21:24) [Trench, sec. 93]" (Thayer, p. 83f1)

B. Exposition

Authadees is a compound word that means "self-pleasing." This person is dominated by self-interest and inconsiderate of others. Nothing could be further from the spirit that should be seen in the Christian. Paul said, " Let nothing be done through strife or vainglory; but In lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others ." The only other place where this word appears in the Greek New Testament is in the list of qualifications given for the eider In Titus 1:7 — " For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre " (Titus 1:7).

Trench compares authadees with philautos (p. 349ff). The authadees person "cares to please nobody." He is a man both soft and hard sofl on himself and hard on everybody else. The emphasis in this word is on the unpleasantness he forces on others in his self-interest. On the other hand, the philautos person is " sparing of himself and providing things easy and pleasant for self. " The emphasis in this word is on the coddling and pampering of one's self. Trench sums up the difference between these two words very well:

In some sinful men their authadeia , the ungracious bearing towards others, the self-pleasing which is best pleased when it displeases others, is the leading feature of their character, in others the philautia , the undue providing of all that shall minister to their own ease, and keep hardness aloof from them (p. 3520.

<center>The Fourth Group

Emulations (Galatians 5:20) Envyings (Galatians 5:21)

Malice (Colossians 3:8) & Maliciousness (Romans 1:29)

Malignity (Romans 1:29) Bitterness (Ephesians 4:31)

Clamour (Ephesians 4:31)</center>

I. ZEELOS , (#2205), "emulations," Galatians 5:20

A. Data

1. Translation

Galatians 5:20 “ Idolatry, witchcraft, hatred, variance, emulations , wrath, strife, seditions, heresies,”

" jealousies " ( ASV) "jealousy" (NASV, Rotherham, NIV, Lite English, Conybeare) " desire for what another has" (Basi English) "envy " (NEB)

2. Definition

"ZEELOS, zeal, jealousy, is rendered 'jealousy,' in the R.V. (A.V. 'envyings') in Romans 13:13; 1 Corinthians 3:3; James 3:14, 16; in 2 Corinthians 12:20 (A.V., 'envyings'); in Galatians 5:20, R.V. 'jealousies' (A.V. 'emulations'); in Acts 5:17 (A.V., 'indignation'); in 13:45 (A.V., 'envy'); in 2 Corinthians 11:2 it is used in the phrase 'with a godly jealousy,' lit. 'with a jealousy of God' (R.V., margin)" (Vine, ii., p. 273f.).

"ZEELOO (verb), akin to A., to be jealous, to burn with jealousy (otherwise to seek or desire earnestly), is rendered 'moved with jealousy,' in Acts 7:9 and 17:5, R.V. (A.V., 'moved with envy); in 1 Corinthians 13:4, 'envieth (not),' A.V. and R.V.; in James 4:2, R.V. marg., 'are jealous' (text: 'covet;' A.V. 'desire to have')" (Vine, ii., p. 273f.).

"PARAZEELOO, to provoke to jealousy (para, beside, used intensively, and No. 1), is found in Romans 10:19 and 11:11, of God's dealings with Israel through His merciful dealings with Gentiles; in 11:14, R.V., 'I may provoke to jealousy' (A.V. . . . emulation), of the Apostle's evangelistic ministry to the Gentiles with a view to stirring his fellow-nationals to a sense of their need and responsibilities regarding the Gospel; in I Corinthians 10:22, of the provocation of God on the part of believers who compromise their Divine relationship by partaking of the table of demons; in Galatians 5:20, of the “ works of the flesh" (Vine, ii., p. 273f.

"excitement of mind, ardor, fervor of spirit 1.zeal, ardor in embracing, pursuing, defending anything: 2 Corinthians 7:11; 9:2; Philippians 3:6; with a gen. of the obj., zeal in behalf of, for a person or thing, in. 2:17 fr. Psalms 69:10 [sic. 69:9—shb]. . . 2. an envious and contentious rivalry, jealousy: Romans 13:13; 1 Corinthians 3:3; James 3:14, 16; Acts 5:17; 13:45; plur. . . . now the stirrings and emotions of ZEELOS, now it’s outbursts and manifestations: 2 Corin- hians 12:20; Galatians 5:20 . . . On the distinction between ZEELOS (which may be used in a good sense) and PHTHONOS (used only in a bad sense) cf. Trench, Syn., sec. 261" (Thayer, p. 271)

"1. in a good sense, zeal, ardor. 2. in a bad sense, jealousy, envy" (BAGNT, p. 338)

B. Exposition

Zeelos is a word that has both good and bad applications. From this Greek word comes both our English word "zeal" and our word "jealousy ." The basic meaning is " excitement of mind, ardor, fervor of spirit." Such excitement of mind might be applied to good ends Cf bad. The word is used of Jesus' attitude toward the temple of God In John 2:17: "And His disciples remembered that it was written, The zeal of thine house hath eaten me up." It is also used of the Corinth- ians concerning helping their destitute brethren in Judea: " For I know the for- wardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many " (2 Corinthians 9:2). It has been said that zeal in a good cause makes it better, and zeal in a bad cause makes it worse. Hider and the Nazis might never have amounted to anything, if it were not for their all-consuming zeal. The Jewish enemies of the cross were zealous, but not according to knowledge (Romans 10:2).

The English word "emulation" means "effort or desire to equal or excel others" (Random House). As withzeelos, this can take a good and bad form. We can try to " emulate" those who are truly better than ourselves, out of a wholesome desire to be like them (cf. Romans 10:19; 11:11, 14). " The emulator is impatient of a superior, not by depressing or maligning another, but by perfecting himself ”

(Trench, p. 87). On the other hand we can engage in jealous rivalry with someone, vying with them for superiority. This would be wrong.

We often see these two meanings of "emulate" manifest in church leaders. For example, one preacher notes the work, industry, knowledge and spirituality of another, and appreciating these excellent qualities in his brother, and noting perhaps his own shortcomings, he strives to be like his friend. Or, a preacher notes the same qualities already mentioned in a fellow minister of the gospel, but is filled with jealousy instead, and works to malign the other preacher's work and character. He tries to make himself look better by making the other look worse. This is the sin condemned in Galatians 5:20.

II. PHTHONOS , (#5355), "envyings," Galatians 5:21

A. Data

1. Translation

Galatians 5:21 “ Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God.”

"envyings" (ASV, NASV, Rotherham) "envy" (NIV, Basic English, Goodspeed)

2. Definition

"envy, jealousy" (BAGNT, P. 865)

"envy: Romans 1:29; Galatians 5:21; 1 Timothy 6:4; Titus 3:3; 1 Peter 2:1 ; envy, i.e. prompted by envy: Matthew 27:18; Mark 15:10; Philippians 1:1. (Thayer, p. 652)

"PHTHONOS is the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others; this evil sense always attaches to the word, ... so in James 4:5, where the question is rhetorical and strongly remonstrative, signifying that the Spirit (or spirit) which God made to dwell in us was certainly not bestowed that we should be guilty of envy" (Vine, ii., 37)

B. Exposition

Phthonos is a synonym of zeelos, but differs from zeelos in some important respects. It is always used in a bad sense in the Scripture It is " the feeling of displeasure produced by witnessing or hearing ( the advantage or prosperity of others " (Vine, ii., p. 37). Solomon describes this sin as " rottenness of the bones" (Proverbs 14:30). As or ancient writer said, " Envy is that strange disease of being sick at another's health" (cf. Trench, p. 90).

The verb form of this word is found in Galatians 5:26: " Let us not be desirous of vain glory, provoking one another, envying or another ." Sadly, there are many who profess the faith of Jesus Christ, but they cannot "rejoice with them that

do rejoice " (Romans 12:15). When a brother or sister comes into possession of some temporal spiritual benefit, it provokes envy in them. Envy is a sure sign that person is being ruled by the lusts of the flesh and not the Spirit . When we are Christ's, we should lay aside all envyings ( 1 Peter 2:1).

III. KAKIA , (#2549), "malice," Colossians 3:8; "maliciousness," Romans 1:29

A. Data

1. Translation

Colossians 3:8 “But now ye also put off all these; anger, wrath, malice , blasphemy, filthy communication out of your mouth.”

Romans 1:29 “ Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness ; full of envy, murder,b debate, deceit, malignity; whisperers,”

Colossians 3:8

"malice" (ASV, NASV, NIV) "baseness" (Rotherham) "bad feeling" (Basic English) "ill will" (Weymouth) "spite" (Goodspeed)

Romans 1:29 “maliciousness” (ASV) “malice” (NASV) “depravity” (NIV, Goodspeed) “baseness” (Rotherham) “hate” (Basic English

2. Definition

"badness, faultiness 1. in the moral sense— a. depravity, wickedness, vice gener. opposed to virtue . . . excess of wickedness James 1:21 . . . W. PONEERIRIA in the same general meaning, 1 Corinthians 5:8; . . . be a child as far as wickedness is concerned i.e. have as little wickedness as a child 1 Corinthians 14:20; . . . Acts 8:22; . . . 1 Peter 2:16. b. a special kind of moral inferiority, with other deficiencies, something like malice,malignity, w. other vices: Romans 1:29; Ephesians 4:31; Colossians 3:8; Titus 3:3; 1 Peter 2:1 . . . c. trouble, misfortune . . . each day has enough trouble of its own, Matthew 6:34." (BAGNT, p. 397).

"KAKIA, badness in quality (the opposite of aretee, excellence), "the vicious character generally" (Lightfoot) . . ." Note: In 2 John 10, A.V.poneeros, evil, wicked, is translated " malicious." (R.V. "wicked") (Vine, iii., p. 32).

"1. malignity, malice,desire to injure: Romans 1:29; Ephesians 4:31; Colossians 3:8; Titus 3:3; James 1:21; 1 Peter 2;1. 2 . wickedness, depravity;1 Corinthians 5:8; 14:20; Acts 8:22;wickedness that is not ashamed to break the laws, 1 Peter 2:16. 3. Hellenistically, evil, trouble:Matthew 6:34." [SYN. KAKIA,PONEERIA: associated Romans 1:29; 1 Corinthians 5:8" (Thayer, p. 320).

B. Exposition

Both "malice" (Colossians 3:8) and "maliciousness" (Romans 1:29) are translated fromkakia. This word comes from kakos, " bad, evil" (Thayer,
1. 320). Kakos is usually translated "evil" in the New Testament. Kakia is mostly translated "malice” (maliciousness)" ( Romans 1:29; 1 Corinthians 5:8; 14:20; Ephesians 4:31; Colossians 3:8; Titus 3:3; 1 Peter 2:1, 16 ), but is also translated "evil" (Matthew 6:34), "naughtiness" (James 1:21) and "wickedness" ( Acts 8:22). In Acts 8:22, Peter warns Simon the Sorcerer, " Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee ."
As indicated by the quote from Acts 8:22,kakia, is a disposition (of the mind. It is " badness in quality" (Vine, iii., p. 32), expressed in a vicious, malevolent character. The English word "malice" captures the significance of kakia, for it is a evil disposition of mind toward others. Herod the king was such a man. " Now about that time Herod the king stretched forth his hands to vex [from kakoo, the verb form-shb] certain of the church " (Acts 12:1). This verb and a related word ( kalcoosis, "affliction") are used to describe the evil treatment of the Israelites by the Egyptians (Acts 7:6, 19, 34; cf. Exodus 1:9-16, etc.). Kakologeoo is speaking so as to abuse and revile someone. It is the speech of those who are kalcos, as the Jews who refused to hear and obey the gospel (Acts 19:9).

This word is treated as a synonym of "malignity" by Trench (p. 3710, which we take up next.

IV. KAKOEETHIA , (#2550), "malignity," Romans 1:29

A. Data

1. Translation

Romans 1:29 “ Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness ; full of envy, murder, debate, deceit, malignity; whisperers,”

"malignity" (ASV) "malice" (NASV, NIV)"evil disposition" (Rotherham) "ill-nature" (Goodspeed) "cruel ways" (Basle English)

2. Definition

bad character, depravity of heart and life . . .; spec. used of malignant subtilty, malicious craftiness: Romans 1:29 . . . Arist. rhet. 2,13

defines it [taking all things in the evil part, Genevan N.T. Cf. Trench sec. 11] (Thayer, p. 320).

"malice, malignity, craftiness. . .in a catalogue of vices: Romans 1:29" (BAGNT, p. 398)

"KAKOEETHEIA, lit., bad manner or character ( kakos, bad, ethos, manner), hence, an evil disposition that tends to put the worst construction on everything, malice, malevolence, craftiness, occurs in Romans 1:29, as the accompaniment of dolos, guile." (Vine's iii., p. 32)

B. Exposition

Literally, the word means "evil manner(s) " (cf. Vine). It is used only once in the New Testament, but is a vice often seen in modern life. Trench brings out in an excellent fashion the diabolical attitude that is signified by this word (p. 39ff). He says it is " that peculiar form of evil which manifests itself in a malignant inter- pretation of the actions of others, a constant attribution to them of the worst imaginable motives ."

It is the vice of a thoroughly evil person, who believes he sees in others what is really in his own heart. He finds it impossible to believe anything but evil in others. Satan is the father of all such as behaving this way ( Job 1:9-11; 2:4-5). The presumptuous sin of the malignant person is that he claims to know what is in another's heart — to know what motivates another. When he sees someone do a good deed to someone, he says, " Oh, he's just trying to ingratiate himself to them." He puts everything in a bad light. He cannot imagine that someone would do good simply because they are good, because he cannot imagine himself doing so. We see this vice in the counselors of an Ammonite king in the Old Testament (2 Samuel 10:1-4). When David tried to act kindly toward the king of the Ammonites, his counselors imputed evil motives to David, and set their king and nation upon a course that ultimately resulted in their destruction (2 Samuel 11).

V. PIKRIA , (#4088), "bitterness," Ephesians 4:31

A. Data

1. Translation

Ephesians 4:31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking [ BLASPHEEMIA], be put away from you, with all malice [KAMA] :

generally translated "bitterness" or "bitter feeling"

2. Definition

"bitterness 1. lit, of a plant that has a bitter taste . . . bitter sail

Acts 8:23 .. a bitter root, Hebrews 12:15. 2. fig. bitterness, animosity, anger, harshness . . . in a list of vices Ephesians 4:31; . . . the mouth 18 full of curses and bitter words Romans 3:14." (BAGNT, p. 663).

"bitterness: . . . bitter gall, i.q. [i.q. = same as-shb] extreme wickedness, Acts 8:23; . . . a bitter root, and so producing a bitter fruit, Hebrews 12:15; . . . metaph.bitterness, i.e. bitter hatred, Ephesians 4:31; of speech, Romans 3:14, after Psalms 10:7." (Thayer, p. 509).

PIKRIA , denotes bitterness. It is used in Acts 8:23, metaphorically, of a condition of extreme wickedness, "gall of bitterness" or "bitter gall;" in Romans 3:14, of evil speaking; in Ephesians 4:31, of bitter hatred; in Hebrews 12:15, in the same sense, metaphorically, of a root of bitterness, producing bitter fruit. (Vine, i., p. 129).

B. Exposition

The word carries with it all the associations we attach to the English word "bitter" in speaking of human relationships. The word carries with it the idea of "harshness" in dealing with others. It is the attitude that creates lasting wrath and sustains anger for a long time.

The verb form, pikraino, is found inColossians 3:19: " Husbands, love your wives, and be not bitter against them." Bitterness arises when one is unforgiving and impatient with the irritations and short-comings of others. No one is perfect, and even the closest companions we have can peeve us. Forbearance is called for in all our human relationships. It is necessary for us to remember that sometimes people are just as exasperated with us, as we may be with them. The person who keeps a record, in their heart, of all the times they have been inconvenienced, put upon and irritated by others, will doubtless become embittered toward that person. Instead of bitterness, and the other vices mentioned in Ephesians 4:31, we should be " kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you " (Ephesians 4:32). There are people who cannot forgive others. They carry around grudges for years. You can see their bitterness in their faces. They look like they have been sucking on a lemon, and they have a disposition to match.

VI. KRAUGEE , (#2906), "clamour," Ephesians 4:31

A, Data

1. Translation

Ephesians 4:31 “ Let all bitterness, and wrath, and anger, a clamour, and evil speaking, be put away from you, with all malice”

"clamor" (ASV,NASV) "outcry" (Rotherham) "brawling" (NIV) "noise" (Basic English)

2. Definition

"1. lit., a. a shouting, clamor of excited personsEphesians 4:31. peopleshouting back and forth in a quarrel: there arose a loud outcryActs 23:9. Also, crying in grief or anxiety,Revelation 21:4. b. loud (articulate) cry, Luke 1:42; Revelation 14:18" (BAGNT, p. 450).

"a crying, outcry, clamor: Matthew 25:6; Luke 1:42; Acts 23:19; Ephesians 4:31; Revelation 14:18 ; of the wailing of those in distress, Hebrews 5:7; Revelation 21:4" (Thayer, p. 359).

"KRAUGEE, an onomatopoeic word, imitating the raven's cry, to krazo and kraugazo, to cry, denotes an outcry, "clamour,"Acts 23:9, R.V.; Ephesians 4:31, where it signifies the tumult of controversy (Vine, i., p. 194).

B. Exposition

This is one of those words that is borrowed from a sound in nature. It is an onomatopoeic word, meaning it is an imitation of a sound nature. This word is from the raucous cry of the raven. The wordkraugee is not always used in a bad sense (cf. Matthew 25:6; Hebrews 5:7 Revelation 14:18; 21:4). However, the word is used of tumultuous shouting on one occasion ( Acts 23:9).

In Ephesians 4:31, where this word appears, it reads: " Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice ." Note the progression from the inner state of the heart to the outward manifestation of evil words. "Clamour" is characteristic of one who covers up for the lack of sound reasoning by the use of volume — arguing and protesting with lots of sound, instead of soundly.

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Lexical References

Arndt, W. F. and Gingrich, F. W. A Greek-English Lexicon to the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957. (Abbreviated BAGNT)

Kittel, Gerhard and Geoffrey W. Bromiley, Theological Dictionary of the New Testament. Grand Rapids, Mich.: William B. Eerdmans, 1985.

Thayer, Joseph Henry. Thayer's Greek-English Lexicon of the New Testament. Grand Rapids, Mich.: Associated Publishers, n.d., reprint of 1889 revised edition.

Vine, W. E. An Expository Dictionary of New Testament Words. Westwood, NJ.: Fleming Revell, 1940, 1952 reprint.

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