On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful
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Many have heard the phrase "the love of money is the root of all of evil". That
comes from certain translations of 1 Timothy 6:10 in the New Testament. Also, many
believers are familiar with the wording "the snare of the Devil". Even that comes
from the apostle Paul's epistles, it is found in 2 Timothy 2:26; verse 9 in 1 Timothy
6 contains a similar wording. Here are the passages in question:
1 Timothy 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. (AKJV)
1 Timothy 6:9 But they who desire to become rich, fall into temptations, and into snares, and into many lusts which are foolish and hurtful, and which drown men in destruction and perdition: 10 for the love of money is the root of all these evils. And there are some who, coveting it, have erred from the faith, and brought themselves into many sorrows. (MUR)
2 Timothy 2:26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. (AKJV)
2 Timothy 2:26 and may recollect themselves, and may escape out of the snare of Satan, at whose pleasure they have been held ensnared. (MUR)
It was not only Paul who warned about those things, but Jesus also.
This essay contains a study on the phrases "the snare of the Devil" and "the love of money is a root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26), and on Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful, if they were trapped in the Devil's snare which had to do with the love of riches. It will be shown what those words "snare" and "root" meant and referred to. Also Matthew 13:3-23 will be considered.
In this treatise, it will be among other things shown that the often used phrase "the love of money is the root of all evil", or "the love of money is a root of all kinds of evil" as some translations have it, is a mistranslation. The Greek wording is pantôn tôn kakôn, with the literal meaning "[of] all these evils". That phrase refers back to the evils which the apostle had just mentioned, verses 5-9. Later in this essay, it will be explained in more detail what particular evils Paul was talking about. Also, the nature of the "snare of the Devil" will be clarified.
But, let us first consider Luke 6:45 and Matthew 13:3-23.
Jesus said:
Luke 6:43 "For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. 44 "For every tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. 45 "A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks. (NKJV)
Verse 45: Heart – speak – abundance? What is meant? Unfortunately, many English translations do not carry the point across. But, some translations are a bit clearer:
Luke 6:45 "The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart. (NAB, highlighting added)
Luke 6:45 A good person brings good out of the treasure of good things in his heart; a bad person brings bad out of his treasure of bad things. For the mouth speaks what the heart is full of. (GNT, highlighting added)
Luke 6:45 A good person produces good deeds from a good heart, and an evil person produces evil deeds from an evil heart. Whatever is in your heart determines what you say. (NLT-96, highlighting added)
Simply: A man's talk is directed by the desires that fill his heart. The NLT-96 gives a good and clear translation – "whatever is in your heart determines what you say".
Applying those words of Jesus to those whom God had sent to proclaim the Good Message: If a proclaimer's heart (mind) was filled with a desire for money and riches, then his "proclaiming" was likely to be of the kind that produced money or goods to the proclaimer, but no spiritual fruit or harvest to God.
God sowed many "seeds" – that is, he sent men to proclaim the Good Message. But if a seed sown by God tried to fatten itself, instead of giving its life so that new wheat could be produced, then it became unfruitful. Such a seed (person) did not speak and do what God wanted him to speak and do; instead, his doings and his speaking became led by his desire for riches (Luke 6:45). Consequently, he became unfruitful. Once again: A sown seed is not fed by the new grain it produces; it is the other way around.
Now, that was regarding things in the apostles' day. Those men had truly been called and sent by God, and produced fruit to God. But all were not like them; there arose many deceivers. And then, in our day there are many more deceivers. Countless preachers' words and actions are led by their desire for fame and riches, or whatever. Often, men of that kind are able to gain a lot of followers – who then send a lot of money to the preacher – but their "work" does not lead to people receiving the Holy Spirit or everlasting life. Their "proclaiming" only produces money for the preacher. Then, they use a part of that money for expanding their "work", such as buying more TV-time and printing services and so on – all that, for making more money. But again, those things do not produce spiritual fruit to the true God who is in Heaven. Those preachers only mislead people.
A side-note: Luke 6:45 which was quoted above, mentions the heart. Please also read the essay eb13e.htm which considers what Jesus really meant by the words "For where your treasure is, there your heart will be also" (Matthew 6:21 and Luke 12:34).
Jesus said to his disciples, in the "parable of the sower":
Matthew 13:22 "Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. (NKJV, highlighting added)
The parable of the sower (Matthew 13:3-23) shows that the cares of this world, and the deceitfulness of riches, could cause many who could have spread the Word, to become (spiritually) unfruitful.
A side-note: What the NKJ version translated as "riches", was ploutos in the Greek text. Plouton, Latin Plutus, "the god of riches", is one of the names connected with Satan.
It seems that in that parable, Jesus was speaking about what men did with what they had been entrusted with. That was regarding spiritual things. Matthew 13:3 tells us that the sower was God. His purpose was to produce a large spiritual harvest, containing much more than what had been sown. Those whom God sent to proclaim the Gospel or Good Message (such as the apostles), could be seen as "seeds sown by God". They had received a seed (which was the word of God, see Luke 8:11), and in a way, they became seeds themselves.
Those who know farming, know also that a seed that is sown must sacrifice its own self, give up its own life, in order to produce fruit. In the same way, the apostles had to give up their own interests, and put their life into the service of others, in order to produce spiritual fruit to God.
In another parable, Jesus likened the apostles to "branches". Jesus was a vine, and the apostles were branches attached to Jesus the Vine. As branches, the apostles were to bear fruit – that is, more people turned to God. (The essay ea11c.htm has more on this.)
Again, the seeds that had been sown, were to produce fruit:
Matthew 13:23 "But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." (NKJV)
But, as verse 22 shows, the "cares of this world and the deceitfulness of riches" could make unfruitful the seeds that God had sown. The seeds were not to fatten themselves. If they did that, they would not produce any fruit. In order to bring forth fruit, the sown seeds (the men whom Jesus sent to proclaim the Good Message) had to dedicate their own lives into selfless service of others. A sown seed is not fed by the new grain it produces; it is the other way around.
Again: In order to produce fruit to God, the apostles and other proclaimers of the Good Message had to sacrifice their own lives (give up their own interests), just as a grain of wheat that is sown has to give up its life, in order to produce fruit. Consider the words of Jesus:
John 12:24 "Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 "He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. (NKJV, highlighting added)
Again, the seeds of Matthew 13:18-23 were the apostles and others who God had sent to proclaim the Gospel, the Good Message.
Matthew 13:22 was quoted above. That verse contains an explanation to the mention of thorns – Matthew 13:7, "and the thorns sprung up, and choked them". Just as a sown seed can be choked in a bush of thorns, in the same way (said Jesus), the cares of this life and the deceitfulness of riches, snare and choke those who should have produced fruit to God, and make them unfruitful.
The apostle Paul used slightly different words – such as "a snare" instead of "thorns" – but he was talking about the same matter, regarding how those who should have proclaimed the Word in a fruitful way, were instead snared by the Devil, if and when they looked for money and payment.
Let us read what the apostle Paul wrote to Timothy, regarding elders in the saints' assemblies:
1 Timothy 3:2 And an elder ought to be such, that no blame can be found in him; and he should be the husband of one wife, with a vigilant mind, and sober and regular in his habits, and affectionate to strangers, and instructive; 3 and not a transgressor in regard to wine, and whose hand is not swift to strike; but he should be humble, and not contentious, nor a lover of money; 4 and one that guideth well his own house, and holdeth his children in subjection with all purity. 5 For if he knoweth not how to guide his own house well, how can he guide the church of God. 6 Neither let him be of recent discipleship; lest he be uplifted, and fall into the condemnation of Satan. 7 And there ought to be good testimony of him from those without; lest he fall into reproach and the snare of Satan. (MUR, highlighting added)
A note regarding the last verse (7) – instead of "the snare of Satan", many other versions have "the snare of the Devil". (Some have "Devil's trap".)
What was that "good testimony" of verse 7, and what was that "snare" or "trap", mentioned in the same verse?
The word "testimony" simply means "witness". Here, that referred to "witness" or assessment regarding a person's character. That is: Paul was saying that those who were proposed for election as elders, had to be people who were respected and trusted, not only among the believers but even among outsiders (non-believers).
There is more on the "snare" or "trap" that Paul warned about, under the following headings. Please note that the next verse (1 Timothy 3:8) contains a warning against being "greedy of filthy lucre", just as 1 Timothy chapter 6 (see next heading) warns against the love of money.
1 Timothy 3:8 Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre (AKJV)
1 Timothy 3:8 Ministers, in the same way,—dignified, not double-tongued, not, to much wine, given, not greedy of base gain (EB)
A note: The archaic English word "lucre" that appears in some English translations, comes from the Latin noun lucrum which meant [the love or pursuit of] gain, wealth, profit, riches. The passages in question are 1 Timothy 3:3 and 8, Titus 1:7 and 11, and 1 Peter 5:2 In the Greek text, the words in question were kerdos, aischrokerdês and aischrokerdôs; see also the verb-form kerdainô in Matthew 16:26, Mark 8:36 and Luke 9:25 with their context, and in Matthew 25. The essays eo11c.htm and ee05b.htm have more on that "lucre" matter.
Another note: 1 Timothy 3 is easier to understand in more depth, if one realises that bible-translations are made by churches and churchmen and thus biased, and if one knows that in the New Testament, the words diakonos, episkopos and presbuteros were used interchangeably, of elders. Thus, in the kind of context as that of 1 Timothy chapter 3, diakonos = episkopos = presbuteros = elder. The essays ee01c.htm, ee02b.htm, ee03c.htm and ee04c.htm take a closer look at what role elders had, in the saints' fellowships.
Let us begin in verse 5, in order to see what the context was:
1 Timothy 6:5 and the disputation [A] of men, whose minds are corrupt and destitute of the truth, and who suppose that gain is godliness. [B] But from these stand thou aloof. 6 But great is our gain, which is the fear of God, with the use of our competence. 7 For we brought nothing into the world; and we know that we can carry nothing out of it. 8 Therefore, food and clothing satisfy us. 9 But they who desire to become rich, fall into temptations, and into snares, and into many lusts which are foolish and hurtful, and which drown men in destruction and perdition: 10 for the love of money is the root of all these evils. [C] And there are some who, coveting it, have erred from the faith, and brought themselves into many sorrows. 11 But thou, O man of God, flee from these things; and follow after righteousness, and rectitude, and faith, and love, and patience, and humility. 12 And contend in the good contest of faith; and lay hold of life eternal, to which thou art called, and of which thou hast confessed a good confession before many witnesses. (MUR)
[A] Verse 5, "disputation" – argumentation, vain babble. The word in the Greek text is paradiatribê. There is more on that word and this whole matter, later in this treatise.
[B] Verse 5, "who suppose that gain is godliness" – or, "who consider religion to be a means of making a profit", Greek nomizontôn porismon einai tên eusebeian. The Mace version has "who consider religion only as it makes for their gain"; the NIV has "who think that godliness is a means to financial gain"; the 20CNT has "who think of religion only as a source of gain".
[C] Verse 10, "these evils" – the above-quoted translation by Murdoch is based on the Syriac Peshitta, but it correctly carries over the meaning of the wording in the Greek text, pantôn tôn kakôn, which literally means "[of] all these evils". That refers back to the evils mentioned in verses 5-9. There is more on this, below.
Even here, the apostle Paul was telling Timothy how elders were to be. Those who did not meet the mentioned requirements were not suitable as elders, because they would "fall into the snare of the Devil" (1 Timothy 3:7). 1 Timothy 6:9 and 10 show that the snare which could trap elders, had to do with the love of money.
A note: Verse 11 shows that instead of loving money, the saints were to "follow after righteousness". The essay eg08b.htm explains what righteousness really is.
So, the "snare" by which the Devil or Adversary could trap elders – and other proclaimers of the Gospel or Good Message – had to do with "love of riches". Paul noted, "for the love of money is the root of all these evils". And, he made it clear that those who were considered as candidates for being elected as elders, were not to be lovers of money (1 Timothy 3:2).
The apostle Paul wrote about "the love of money" as being "the root of all these evils", the Greek wording being riza [...] pantôn tôn kakôn. The last three of those Greek words are in the neuter genitive plural form; thus the literal meaning of that phrase is "[the] root of all these evils". Point: The apostle was not talking about the love of money being "the root of all evil". No, he was talking about a more limited and specific matter. Explanation: The words pantôn tôn kakôn, "all these evils", obviously refer back to the specific evils that are mentioned in verses 5 through 9 which talk about men with harmful lusts and corrupt minds, desiring to become rich and considering religion to be a means of making money. Let us read that passage once again, now as the JB-2000 has it:
1 Timothy 6:5 perverse disputings [D] of men of corrupt understanding, and destitute of the truth, using piety as a source of gain: [E] from such withdraw thyself. 6 But piety with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 So that, sustenance and covering, let us be content with this. 9 For those that desire to be rich fall into temptation and a snare, and into many foolish and hurtful lusts which drown men in destruction and perdition. (JB-2000, highlighting added)
So, those were tôn kakôn, the evils which Paul was talking about. Again, verse 10 refers back to these preceding verses. First, the apostle mentioned a number of evils, verses (4-) 5-9, and then he noted, verse 10, that those evils had their root in the love of money.
[D] Verse 5, "disputings" – some other translations have "disputing", "talk", "wrangling" or "constant friction", but the literal meaning of the Greek word in question really was something like "continuous grinding", which in this case is to say, "babble". Explanation: The Greek word in question is paradiatribê, from the preposition para ("along") and the noun diatribê which meant such things as "discourse", "way of passing time" and also "continuance". More: The related noun diatripsis, formed of the verb diatribô, meant "grinding". In short, 1 Timothy 6:5 the word paradiatribê obviously refers to "continuous talk", or simply "babble" which most likely was what the apostle meant, in his sour comment regarding the persons in question. The context shows that Paul referred to corrupt, money-loving men who kept on coming up with all kinds of (false) arguments, for the purpose of deceiving and using people.
[E] Verse 5, "using piety as a source of gain" – or, "considering religion to be a means of making a profit". The Greek wording is nomizontôn porismon einai tên eusebeian. Again, the Mace version has "who consider religion only as it makes for their gain", the NIV "who think that godliness is a means to financial gain" and the 20CNT "who think of religion only as a source of gain".
That is why Paul wrote to Timothy that men who were being considered as candidates for eventual election as elders, were not to be lovers of money:
1 Timothy 3:2 For an elder must be a man whose life cannot be spoken against. He must be faithful to his wife. He must exhibit self-control, live wisely, and have a good reputation. He must enjoy having guests in his home and must be able to teach. 3 He must not be a heavy drinker or be violent. He must be gentle, peace loving, and not one who loves money. (NLT-96)
Then, 1 Timothy 6:11 shows that the people of God, instead of loving money, were to "follow after righteousness". The essay eg08b.htm explains what true, new covenantal righteousness really is.
A note: In the Greek text of 1 Timothy 6:10, the word for "love of money" is philarguria, from philia, "love", and arguros, "silver". The related adjective philarguros, "money-loving" ("covetous"), is found in the above-quoted 2 Timothy 3:2 (in connection with the apostle Paul's comments on certain wicked, money-loving men whom he mockingly likened to Jannes and Jambres, the tricksters and sorcerers who resisted Moses), and also in Luke 16:14 which states that the Pharisees were philarguroi, lovers of money. The essay ea15c.htm has more on the covetous men of "Jannes and Jambres" type who are mentioned in 2 Timothy 3. The essay eo12c.htm has more on the Pharisees. Look also under the headings "Philarguria, philarguros", "Mammon", "Silver and gold", "Good works" and "Righteousness" in the key-word index for this site.
Regarding Haggai 2:8-9 and the words "the silver is mine, and the gold is mine" – those who check the context, will find that that passage does not talk about money, or about silver and gold in general, but only about the temple silver and temple gold which had been taken from Jerusalem to Babylon (and later returned). The essay em01d.htm (which is about the "tithe question") has more on this.
As Jesus showed in the analogy which was quoted above (John 12:24-25), seeds sown by God had to give up their own life, in order to produce fruit. Again: A sown seed is not fed by the new grain it produces; it is the other way around. The apostle Paul was a good seed of that kind. Acts 20 records how Paul said to certain elders, quoting Jesus, that it was (for those elders) "more blessed to give than to receive". Unfortunately, many preachers do not want people to notice or understand what Paul really meant and was talking about.
Please read the following scriptural record carefully, and please note that Paul was talking to elders, giving those elders warnings and instructions regarding how they were to act and live:
Acts 20:17 From Miletus he sent to Ephesus and called the elders of the assembly. 18 And when they had come to him, he said to them [...] 29 For I know that after my departure, burdensome wolves will come in among you, not sparing the flock. 30 From among your own selves shall arise men speaking perverted things, in order to draw away the disciples after them. 31 Therefore keep watch, remembering that for three years, I did not cease to warn everyone, with tears, night and day. 32 And now I commit you, brothers, to God and the word of his grace, who is able to edify you and to give you an inheritance among all who are sanctified. 33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
When Paul said, "these hands have provided for my needs", he was reminding those elders of the fact that they knew that he, all through, had supported himself by working with his hands (apparently as a tent-maker, see Acts 18:3). Not only had he provided for his own needs, but also for the needs of others, such as some of those who followed him on his travels, and the infirm (those who were not able to work in order to support themselves; see Acts 20:35 as quoted above, and also Galatians 2:10 which is quoted below).
In other words: Paul made it clear that he had always been on the giving side. And, he told the elders whom he was addressing, to follow his example in that. The recipients (those who were to receive) were "the infirm" (Greek tôn astenountôn, verse 35) – that is, those who could not support themselves because of bad health or old age or similar reasons.
This with being on the giving side is something Paul taught, repeated times. And, Paul was not alone in this. Among others, also James, Cephas (Peter) and John followed the same principle:
Galatians 2:9 even James, and Cephas, and John, who seemed to be pillars, having perceived the favor granted to me, gave to me and Barnabas the right hands of fellowship; that we, indeed, should go to the Gentiles, and they to the circumcision; 10 requesting only, that we would remember the poor, which very thing I had also been diligent to do. (LO)
So, James, Peter and John requested that even Paul would "remember the poor" (that is, support the needy). And, Paul noted that he had been diligent in doing that. And then, of course, Paul dedicated his life to the service of others, not only in that way on the physical level but also and especially in regard to spiritual things.
The point here, regarding Acts 20:35, is that Paul was merely echoing Jesus' teaching, and that Paul himself was in more than one way a living example of the good seeds that Jesus spoke about; he was a seed that gave up its own life so that it could produce fruit (see John 12:24-25 which was quoted earlier).
The essay em02c.htm has more on Acts 20:17-35. The essay em03c.htm has more on the example of selfless serving of others which Paul set, telling others to follow that example. Please also read the essay eb13e.htm which considers what Jesus really meant when he said to his disciples, "for where your treasure is, there your heart will be also" (Matthew 6:21 and Luke 12:34).
Again, Jesus said to his disciples, in the "parable of the sower":
Matthew 13:22 "Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. (NKJV, highlighting added)
Let us compare that with Paul wrote to the Jewish saints:
Hebrews 6:8 But if it bears thorns and thistles, it is worthless and near to being cursed; its end is to be burned. 9 Though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation. 10 For God is not so unjust as to overlook your work and the love which you showed for his sake in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. (RSV, highlighting added)
What does this mean? Many people jump right over this, without stopping to consider what Paul really was talking about. Also, many common bible-versions make no sense in this passage. The RSV is among the better ones, when it comes to that particular passage.
Paul warned about the thorns whose end is to be burned (Hebrews 6:8). Those thorns could choke those whom God had sent to proclaim the Good Message.
Paul showed the saints that their lives were to be guided by love, that they had to be dedicated to serving others. He also told them to imitate the faithful men of old who in patience had obeyed and served the Lord, doing his bidding in order to inherit the Promises. (The essay eb05b.htm has more on the Promises.)
A note: Hebrews 6:12 mentions "imitating". Elsewhere, Paul made a special point regarding a certain example he had set, for others to imitate. That example had to do with not living at the cost of others. The essay em03c.htm has more on this.
Several times, Paul mentioned the word "patience". What was that all about?
Jesus said, regarding seeds sown by God:
Luke 8:14 "Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 15 "But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience. (NKJV, highlighting added)
Paul wrote to the saints in Rome:
Romans 2:6 He "will give to each according to his works:" 7 everlasting life truly to those who with patience in good work are seeking glory and honor and incorruptibility; 8 but to those even disobeying the truth, out of self interest, and obeying unrighteousness, will be anger and wrath (LIT, highlighting added)
Romans 2:7 mentions "patience in good work", in contrast to doing things for egoistic reasons (self-interest). Paul's words are quite plain. There is a clear connection to how men (elders and other proclaimers of the Good Message) could become unfruitful through the deceitfulness of riches (self-interest).
(The essay eg08b.htm shows how true righteousness and good works are closely tied with each other.)
The "good work" theme is echoed by Paul even here:
Galatians 6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. (KJV-1769)
Galatians 6:4 and his own work let each one prove, and then in regard to himself alone the glorying he shall have, and not in regard to the other (YLT)
Regarding the context, the surrounding verses: Some of them have been twisted by translators, but it is still quite easy to find out what Paul really was saying to the saints in Galatia. Please note that even this was connected to patience (not becoming weary, so that one's work would produce fruit).
Galatians 6:6 Howbeit, let him who is being orally instructed in the word, have fellowship with him that is so instructing him, in all good things. 7 Be not deceiving yourselves! God, is not to be mocked; for, whatsoever a man soweth, the same, shall he also reap,—8 Because, he that soweth into his own flesh, out of the flesh, shall reap corruption, whereas, he that soweth into the Spirit, out of the Spirit, shall reap age-abiding life. 9 And, in doing that which is honourable, let us not be fainthearted; for, in due season, we shall reap, if we faint not. (EB)
Please note that Paul was not talking about "giving money to the preacher" as some want people to believe. No, the Greek text talks about "joining in [with Paul] in all upright things". The essay em04c.htm has more on this and on Galatians 6:6.
Here is that passage again, with some of the context:
Galatians 6:1 Brothers, but if a man happens to err in these things, you who are spiritual must restore that person in a spirit of meekness, considering yourselves so that you will not be tempted to err in the same way. 2 Bear one another's burdens, in that way fulfilling the injunction of the Anointed. For if someone claims himself to be something, while he is nothing, he deceives himself. 3 But let each man prove his own work, and then he will have his boast in what belongs to himself alone, and not in what belongs to another. For each shall bear his own burden. 6 Let the one being taught the word, join in with the one teaching, in all upright things. 7 Do not be deceived. God is not mocked: For whatever a man shall sow, that also shall he reap. 8 For he who sows to his own flesh, that one shall reap corruption of the flesh. But he who sows to the Spirit, shall reap everlasting life through the Spirit. 9 And let us not lose heart in producing good things, for if we do not faint, in due time we shall reap. (Author's tr.)
The matter of God's spiritual "wheat harvest" comes forth even here. Those who worked with God's (first-fruits) harvest, were to work patiently, without giving up. Many had been sent to proclaim the Good Message. The fruits and results of their work (the "reaping", the "harvest") were not immediate. They had to keep on working. Also, and this is important: The reward they received for their work was not a mundane one. It was the harvest itself: People turned to God. And of course, they would be rewarded in Heaven. (Again, the essay em04c.htm has more on Galatians 6:6 and the "upright things" which Paul mentioned. The essay eb04c.htm has more on what the Bible says about the saints and Heaven.)
Many translations have in Matthew 7:16 the words "by their fruits you shall know them". Of course, Jesus was not speaking about literal fruit but about what men were doing, and what their doings led to. A note: The context shows that Jesus was warning about false prophets.
Matthew 7:16 By the fruit of their lives you will know them. [...] (20CNT)
Matthew 7:16 You can detect them by the way they act, just as you can identify a tree by its fruit. [...] (NLT-96)
It seems that Jesus was saying, "By their works you shall know them." By what they did, and by what that then led to.
Again, the context in Matthew 7 shows that Jesus was warning his disciples about false prophets and about "wolves". Now, what was a "wolf"? Apparently, someone who wanted to "get his living from the flock" – that is, someone who wanted to live at the cost of others. Let us consider an instruction Paul gave to Titus:
Titus 3:14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. (KJV-1769)
"Good work for necessary uses" – what is that? Well, read these translations:
Titus 3:14 And let ours also learn to stand foremost in good works, for necessary uses, that they may not be unfruitful. [F] (LO)
Titus 3:14 And our people should learn to earn what they need by honest work and so be self-supporting. [F] (PHIL)
Titus 3:14 And let our people too learn to set a good example in following honest occupations for the supply of their necessities, so that they may not live useless lives. [F] (WEY)
[F] "Unfruitful", "useless lives" – Paul used the Greek word akarpos which meant such things as "fruitless", "unfruitful", "unprofitable", "unproductive". The thing to understand here is that the apostle Paul was not talking about "good works", but about supporting oneself through honest work. Paul was making an important point, but most translations hide that away. This has to do with the cause of the unfruitfulness that Paul was talking about. The meaning is really, "having honest occupations in order to provide for their own needs, so that they will not be unfruitful" (or unproductive; Greek, akarpos).
Also: Paul was talking about elders (and other proclaimers of the Good Message). If those proclaimers did not have honest occupations in order to support themselves (but were instead doing their proclaiming for the purpose of making money), then they – and their proclaiming – would be unproductive and fruitless. Remember what Jesus had taught his disciples regarding this, through a parable:
Matthew 13:22 "Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful [akarpos]. (NKJV, comment added)
The parallel passage in Mark 4:19 (with context) has the same word akarpos (which also Paul used, Titus 3:14). The one in the book of Luke has a different Greek word, but the message is the same:
Luke 8:14 "Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. (NKJV)
That parable ("the parable of the sower") is about people who heard the Good Message. The seed was the word of God (see Luke 8:11). Some did not understand it, and the Wicked one caught away what they had been given (Matthew 13:19). They did not produce fruit. Some received the Word with joy, but as persecution came, they gave up and did not produced any fruit. Some were snared and choked by the cares of this world, and the deceitfulness of riches caused them to become unfruitful (Matthew 13:22, Mark 4:19).
Some did produce fruit:
Matthew 13:23 "But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." (NKJV)
What was that fruit? It was this way: The apostles (and others) were to spread the Word (the Good Message), and turn more people to God. Those new people were the fruit in question. Now, Matthew 13:23 mentions the word "seed". Also the proclaimers were as seeds that had been sown. For understanding the unfruitfulness (akarpos) of Titus 3:14, let us again read this passage:
John 12:24 "Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 "He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. (NKJV)
When you read that, consider this, once again: A sown seed is not fed by the new grain it produces. It is the other way around. If the seed sown tries to fatten itself, it will not produce any fruit – it will not produce new grain for a harvest. Those who proclaimed the word, had to give up their own interests, and put their lives into the service of others. But, if they did not do that, they did not produce fruit. Please keep this in mind, as you read on.
Let us return to Titus 3:14. Here is another translation of the instruction Paul sent to Titus:
Titus 3:14 So, our people must understand that they must set a good example by having honest occupations in order to provide for their own needs, so that they will not be unfruitful. [G] (Author's tr.)
[G] "Unfruitful" – Greek, akarpos.
Because of prevailing dogmas and practices in churches, this passage and this whole matter can be hard to understand, for many people. But, the point Paul was making was that those who proclaimed the Good Message, had to support themselves through their own work – otherwise they would become unfruitful. There is more on this elsewhere in this essay; right here, only a short note:
In many bible-translations, certain passages which are "strategic" for churches and preachers, have been twisted, in order to hide away the real meaning. In other words: This world's churches and chuchmen have produced bible-translations which make it seem that the New Testament would give support to a "paid preacher" system. But it does not; not the Greek text of the New Testament.
In this connection, let us note the instructions the apostle Paul sent to the saints in Thessalonica.
Paul wrote to the saints in Thessalonica:
2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. 7 For you know in what way you should imitate us, because we did not behave disorderly among you, 8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. 9 Not that we did not have the opportunity, [H] but we made ourselves a model, for you to imitate. 10 For, even when we were with you, we told you this: If someone does not want to work, neither let him eat. 11 Now, we hear that some among you are leading negligent lives, not working at all but being meddlers. 12 We charge and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. 13 So, brothers, keep on acting in an upright way. 14 But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. 15 Yet do not count him as an enemy, but admonish him as a brother. (Author's tr.)
[H] Verse 9, the translation "not that we did not have the opportunity" – many bible-versions have put in verse 9 the word "power" or "right", but it is obvious that here, the apostle used the Greek word exousia (which had many different uses and meanings) in the signification "chance", "opportunity". Explanation: It seems that here, Paul was being polite towards the saints in Thessalonica and acknowledging their hospitality. We can assume that many of them would have gladly received Paul and his companions as guests in their homes and permitted them to stay and eat for free. So, from that viewpoint, they would have had the exousia – those people's permission and through that the opportunity – to do that. That is why that part of verse 9 was translated above as "not that we did not have the opportunity". But, Paul made it clear that he and those with him would not live at the cost of others – verse 8, "nor did we eat anyone's bread without paying for it". The essay em03c.htm has a bit more on 2 Thessalonians 3:9 and the word exousia in the Greek text of that verse.
A note: In 1 Corinthians 9:18, we find a different use of the word exousia, in the phrase tê exousia mou en tô euangeliô, "my authority in the Gospel". The essay em05e.htm has more on what that phrase really meant and referred to. That essay also sorts out what the apostle Paul meant by the words "even so has the Lord ordained that they which preach the Gospel should live of the Gospel" (1 Corinthians 9:14). See even the essay em07b.htm which, among other things, sorts out 1 Timothy 5:17.
Here (2 Thessalonians 3:8-10), Paul was explaining the example he had set, for others to imitate. He did not say, "follow me". No, he said, "you should imitate us". Verses 7-8 show what that example was. See even verses 11-12.
A farmer has to keep on working, patiently, in order to receive a reward for his work. The reward he gets is the harvest itself (wheat, or whatever). And, regarding the spiritual "wheat harvest" which the apostles and some others were working with – their reward was not a mundane or monetary one but the spiritual harvest itself: People turned to God.
Again, many of the common bible-translations have "enhanced" (twisted) certain passages. Here is an example of how things can be turned upside down by the translators, and by preachers who interpret those translations:
2 Timothy 2:5 And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. 6 The hard-working farmer must be first to partake of the crops. (NKJV)
The NKJV twists verse 6, just as most bible-versions do. Here is another, a bit better translation:
2 Timothy 2:5 And also if anyone contends in public contest, he is not crowned, except he contends legitimately. 6 The husbandman, [I] in order to receive the fruits, must first work hard. (JB-2000)
[I] "Husbandman" – in the Greek text geôrgos, "farmer", "farm worker".
Here, one must not misunderstand Paul's words. It as not a matter of the proclaimers of the Good Message "eating of the harvest". Not at all. Read on:
The apostle was making an analogy. In literal farming, the reward a farmer gets for his work, consists of the harvest. In order to receive that reward, a farmer has to keep on working, until harvest time, so that his work will produce fruit, so that the harvest will ripen and become ready. In a similar way, those who worked with God's spiritual first-fruits harvest, had to keep on working so that their work would produce fruit – a harvest to God. But, the reward those workers received, was not a mundane one. Their reward – the result of their work – consisted of people turned to God. In other words: There was no "eating of the harvest", for the proclaimers of the Good Message.
Regarding 2 Timothy 2:5 – the phrase "strive lawfully" (as the KJ version has it) was a reference to "sticking to the rules of the game" in sports. We know that in times past, the wreath of victory was given only to those who followed the rules; the others were disqualified and received no prize. In this case, the "rules of the game" were that elders and proclaimers of the Good Message were not paid. Paul was not, nor were the others. But, many bible-translators have twisted verse 6 and written into it "money to the preacher". For more on that subject, look also under the heading "Silver and gold" on the index-page keyw-s5.htm. Even the essay ea15c.htm has some notes on 2 Timothy 2:4-5-6.
Let us once again consider this passage in Paul's letter to the saints in Galatia:
Galatians 6:9 And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. (NKJV)
"Reap": Not reaping money or anything of that kind, but reaping a spiritual harvest: People turned to God. But, in order to produce such a harvest, those men had to keep on working. Those things demanded patient and hard self-sacrificing work under a long period of time.
The apostle Peter wrote to certain saints:
2 Peter 1:4 Through which, his precious, and very great, promises, have, unto us, been given, in order that, through these, ye might become sharers in a divine nature—escaping the corruption that is in the world by coveting. 5 And, for this very reason also—adding, on your part, all diligence, supply, in your faith, excellence, and, in your excellence, knowledge, 6 And, in your knowledge, self-control, and, in your self-control, endurance, and, in your endurance, godliness, 7 And, in your godliness, brotherly affection, and, in your brotherly affection, love. 8 These things, unto you, belonging and abounding, neither idle nor unfruitful, constitute you, regarding the personal knowledge of our Lord Jesus Christ (EB, highlighting added)
A note regarding 2 Peter 1:6 – the EB version translated the Greek word hupomonê as "endurance"; many others have rendered it as "patience". That is of course the same thing. The point here is that even Peter mentioned patience, and warned against covetousness (verse 4).
Jude warned the saints about men who would be there for hire (for making money), men who would without shame feed themselves at the cost of others. He wrote:
Jude 11 Woe unto them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah. 12 These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, [J] twice dead, plucked up by the roots; 13 Wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever. (ASV, highlighting added)
[J] "Without fruit" – Greek, akarpos.
A note: Jude 11 mentions Korah. What really was his sin? According to the Bible it was this: He wanted to set himself up as a priest, without having been appointed as such by the Lord. Considering things in our day: There are lots of "priests" (clergymen) today. Many of them claim that they supposedly are appointed by God, but they are not. The New Covenant has no mortal priesthood. It has only one priest: Jesus.
Another note: It may be that Jude was actually talking about "the darnel", the seed the Enemy sowed (see Matthew 13:24-30). The essay ew11c.htm has more on that subject.
A detailed explanation of Hebrews 13:10 and its context is found in the essay em01d.htm which is about the "tithe question", but here is a short synopsis of that verse.
In his letter to the Jewish saints, Paul was comparing the Old Covenant with the New Covenant. He wrote to them:
Hebrews 13:10 We have an altar from which those who serve the tent have no right to eat. (RSV)
What did that mean – "we have an altar from which those who serve the tent have no right to eat"? It is important to understand this. The wider context shows that Paul was comparing the things of the Old Covenant and those of the New Covenant. The word "tent" (Greek skênê) referred to the Old Covenant's (originally portable) sanctuary which was sometimes called "the Tent" – ohel and mishkan in Hebrew, skênê in Greek. That was where the Lord "dwelled" in Old Covenant times. Obviously, Paul's point was that with the New Covenant, things were different. The Lord dwelled in his new "tent" instead: In those who had received the Holy Spirit, the saints. And then, the phrase "those who serve the tent" referred to elders who served the New Covenant's "tent". Again, the saints were the New Covenant's "tent"; they were a spiritual dwelling of God. In other words: Paul was saying that when it comes to the New Covenant, there are no "priests" with a right to "eat of the altar". In clearer words: The elders in the saints' fellowships had no right to payment.
As was noted above, the New Covenant has no mortal priesthood. Many churches have priests, but that is a Catholic concept, not a biblical one.
Again, a detailed explanation of Hebrews 13:10 and its context and meaning is found in the essay em01d.htm which is about the Old Covenant's tithe system. See even the essays em07b.htm, ea15c.htm and eo03d.htm, and look under the heading "Silver and gold" on the index-page keyw-s5.htm.
For more on the two covenants, old and new, look under the heading "Covenants" on the index-page keyw-c4.htm. The essay ec11c.htm considers whether the New Covenant is a "continuation", "renewal" or "modification" (as some have claimed), or whether it is something totally new. The essay ec13c.htm shows that even though many talk about "the letter of the law" versus "the spirit of the law", the facts are that those expressions are not found in the Bible. That essay contains a detailed study on 2 Corinthians 3:6-8 and Romans 7:6 and explains what the apostle Paul meant when he wrote about the letter as opposed to the Spirit.
Paul gave the saints important advice and strong warnings. He explained what kind of men should be elected as elders. Then he, in prophetic words, showed that after his departure, corrupt men would come forth and change the right ways into something different. Acts 20:17-35 which was quoted earlier is one such passage, but there are others. Paul knew how bad things would soon go. So, he wrote to Timothy, mentioning the Devil's snare:
2 Timothy 2:24 But a slave of the Lord has no need to use force, but [must] be gentle towards all; able to teach; forbearing; 25 in meekness correcting those who oppose, if God perhaps may sometime give them change of mind to acknowledge the truth, 26 and that they may awake up out of the snare of the Devil, those who have been captured by him to his pleasure. (Author's tr.)
2 Timothy 3:1 Now, know that in coming days savage times shall come. 2 For, men shall be lovers of self, lovers of money, empty pretenders, such who set themselves over others, abusive; not persuaded by the Fathers. Without grace, wicked, 3 unsociable, covenant-breakers, accusers, [K] intemperate, fierce, opposed to goodness, 4 betrayers, reckless, puffed up with pride. Loving pleasure rather than loving God; 5 pretending reverence [towards God] but abnegating his power. Keep away from men of that kind. 6 Of that sort are they who manage to get into houses and becharm gullible women. That kind of men are laden with sins, led by all kinds of lusts. 7 They are always "learning", but they are never able to come to the knowledge of the truth. 8 Moreover, just as Jannes and Jambres resisted Moses, so even these resist the truth. Men with corrupt minds, found worthless concerning the faith. 9 But their time will come to its end, because their lack of understanding [L] shall be made evident to all, just as theirs [M] also was. 9 But you have been closely following my instruction, conduct, purpose, faith, patience, love, endurance, persecutions, and sufferings. (Author's tr.)
[K] Verse 3, "accusers" – Greek, diaboloi.
[L] Verse 8, "their lack of understanding" – or, "their
madness".
[M] Verse 8, "theirs" = that of Jannes and Jambres of
verse 8 – see more below.
That passage certainly deserves reading more than once.
Unfortunately, Paul's prophetic words turned out to be true. And, even though Paul spoke about things which would happen (and did happen) shortly after his own departure, it must be noted that things are not any better in our day.
Again: Those whom God had sent to proclaim the Good Message, had to empty themselves as sown seeds do, sacrificing their own lives into selfless service of others. If they did not do that, they became unfruitful.
2 Timothy 2:26 with context: Paul instructed Timothy to try – if possible – to straighten out men who had been trapped by the snare of the Devil.
Regarding the "Jannes and Jambres" whom Paul mentioned (2 Timothy 3:8, quoted above): Those were the traditional names of the Egyptian tricksters who served the Pharaoh and who tried to help him to keep the Israelites in continued slavery. They resisted Moses and the Lord, but did not succeed in the end. Here, Paul was talking about later counterparts of those Egyptian tricksters. In the long run, even they would fail, just as the original Jannes and Jambres failed in the days of the Exodus.
The essay ea15c.htm has more on 2 Timothy 3:8 and the wicked men whom Paul mockingly called "Jannes and Jambres". Please also read the essay eb13e.htm which considers what Jesus really meant by the words "For where your treasure is, there your heart will be also" (Matthew 6:21 and Luke 12:34).
Matthew 3:7-12 shows how John the Baptist castigated the Pharisees and Sadducees who came to be baptised by him. John warned them in a very serious manner, saying that trees without good fruit will be thrown into the fire and burned up.
In the same manner, also Jesus warned and rebuked the Pharisees and the Sadducees. He said to them, "You children of poison-snakes! How can you, being evil, speak good things?" Obviously, there was something severely wrong with the Pharisees. Their fruit was not good.
A note: Jesus showed how the Pharisees in their lust for money de facto robbed widows. See Matthew 23:14, Mark 12:40, Luke 20:47. One example of how the Pharisees "devoured widows' houses", is found in Matthew 15:1-6 and Mark 7:9-13 – they lured people to neglect their ageing parents, and to give the money that should have been used for caring for the elderly, to the [Pharisee and Sadducee] priests, instead.)
The essays eo12c.htm and eo13b.htm have more on the Pharisees and the Sadducees.
When Jesus spoke the "parable of the sower" (Matthew 13, quoted earlier in this essay), he also spoke another parable where he warned about a different seed, sown by the Enemy "at night while men slept". The darnel, or "tares" as some translations have it. That seed was not at all from the true God who is in Heaven, but came from the Enemy.
It is commonly thought that the darnel or "tares" which Jesus used in his parable, probably was a certain wheat-resembling plant whose seeds carry poison and can make one drowsy enough to go to sleep. Those seeds can even be directly lethal, in larger doses.
When it comes to literal plants, darnel mixes with wheat (grows among it) and cannot readily be recognised for what it is, by the untrained eye. But when the fruit (ear) of the darnel-plant comes forth, then it is easy to recognise. Thus, even on the physical level, regarding literal plants, the words of Jesus "by their fruits you shall know them", are true.
Matthew 13:30 tells us that the fate of that darnel (the seed which the Enemy sowed), is to be bundled together at the "harvest time" (at the end of this age), and then be burned.
The essay ew11c.htm has more on the parable of the darnel ("tares") which is found in Matthew 13.
Table of contents – What's new here? – Key-word index – Search function – Goal and purpose – Contact, comment, question
If this page did not contain what you were looking for, see the links below, and the key-word index and the table of contents, or use the search function.
Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
Jannes and Jambres of 2 Timothy 3 – who were they? → ea15c.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
What did Jesus mean when he said to his disciples, "I am the true vine and my Father is the husbandman", and, "I am the vine, you are the branches" – John 15? This essay contains an analysis of the symbolism and spiritual meaning of the parable of the vinedresser, the vine, the branches and the fruit (the Gospel according to John, chapter 15). That is, it will be explained how the apostles were to bear spiritual fruit to God. → ea11c.htm
1 Corinthians 9:14, "Even so has the Lord ordained that they who preach the Gospel should live of the Gospel". What did Jesus and the apostle Paul really mean? Should preachers be paid? A study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13. → em05e.htm
Monetary things in connection with religious fellowships. – Look under the heading "Silver and gold" in the key-word index for this site. Look also under the headings "Philarguria, philarguros", "Mammon", "Good works" and "Righteousness" in that index.
On Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. → ee05b.htm
The apostle Paul and his teachings. Notes regarding certain passages in Paul's letters and in the book of Acts. → eo11c.htm
What does the Bible say about elders? What was their role in the saints' fellowships? Also, was there a "hierarchy" with "ranks"? → ee01c.htm
Does Galatians 6:6 mean that believers should give money to preachers? Is that what Paul was saying? → em04c.htm
What does the Bible say about ordaining and ordination? In other words: How did the saints appoint or choose their elders? And, were those elders "ordained", and did they function as "priests" of some kind? → ee02b.htm
Are modern-day believers a "royal priesthood", or "kings and priests", as some have claimed? How should one understand 1 Peter 2:4-9 and other related passages? → eo03d.htm
Is "servant leadership" a biblical concept? Did elders in the saints' fellowships act as "servant leaders"? What the Bible says about leadership among Jesus' disciples. → ee03c.htm
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
Were the saints "ruled" by elders, as some have claimed? On Hebrews 13:7 and 17 and a number of other passages. → ee04c.htm
What does the Bible say about the Pharisees? Also, why did Jesus call them vipers, snakes and actors? → eo12c.htm
Who were the Sadducees, and what were their teachings? Also: Who were the Herodians and the Boethusians? → eo13b.htm
The Promises spoken to Abraham, and the saints' heavenly Rest and Inheritance. How the earthly Land of Israel symbolised and foreshadowed a Promised Land in Heaven. Also, how the words Promise, Inheritance, Rest and Land in certain bible passages point to the same thing. → eb05b.htm
What does the Bible say about Heaven? What does it look like? Were the saints to go there, and if so, for how long? What about others? → eb04c.htm
Matthew 13:24-30 and 36-43, the parable of the darnel or "tares", the wicked seed sown by the Enemy. → ew11c.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
The two covenants, old and new. → keyw-c4.htm (Look under the heading "Covenants".)
Is the New Covenant a "renewal" or "modification" of the Old Covenant? → ec11c.htm
Many talk about "the letter of the law" versus "the spirit of the law" – but those expressions are not found in the Bible. A detailed, down to the core study on 2 Corinthians 3:6-8 and Romans 7:6 and what the apostle Paul really meant and referred to when he wrote about the letter as opposed to the Spirit. → ec13c.htm
On Philippians 4:14-18 and what the words "communicate" and "communicated" in that passage refer to. → em10b.htm
2 Corinthians 11:8, "I robbed other churches, taking wages of them". What does that verse mean? Did Paul receive wages for his proclaiming work, as some translations make it seem? → em09c.htm
What does the word "burdensome" in 1 Thessalonians 2:6 really refer to – was Paul talking about money, or about something else? → em06d.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
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If you find any of the essays or treatises at this site interesting and helpful, please provide a copy to other people as well. But before printing or distributing anything, make sure to get the very latest version, exactly as it is, directly from this web site. In regard to printable copies of these pages, for example as PDF-format papers, booklets or brochures or so – there are no specially printer friendly variants (except some bible puzzles), nor is there a need for that – simply, when you print an essay, set the margins and the text size to fit your needs and the paper you use, in the program you use for viewing these pages, and then send it to your printer. (This varies in different browsers and word processing programs. In web browsers, for setting the margin size and headers and footers, look for "Print Format" in the File menu; to set the text size for print-out, look under "Preview" or "View" in the same menu.)
Important: You are welcome to quote the documents at this site – the Bible Pages – provided that you mention the source, by giving the full web address to the page in question. Please link to these essays and give copies to friends. However, you may not re-publish any part of the contents of this site, as a booklet, brochure or on the Internet or in other ways, without a permission from the author; he retains the copyright. For more on copying and quoting, and a few words about the author and his religious education and credentials, see the page purpose.htm.
The essays at this site are not in "bible lesson" or "bible study course" format, nor are they meant as on-line "bible study classes" of some kind. Even though this site gives ready answers to biblical questions of many kinds, its main goal is providing people food for thought on a variety of biblical subjects, and challenging and encouraging them to get started with deep personal bible study and then continue with that. (Many religious organisations and denominations have their bible lessons and correspondence courses; they are ready-made "studies" which are shrewdly constructed and written in such a manner that they lead the reader to conclusions that fit the dogmas of the group in question.) A careful, closer study of the books of the Bible with proper tools will help a believer to gain better and deeper biblical understanding. In that way, one will find out more about what the Bible really says, means and teaches. One can then, with wisdom, use that knowledge as a guide for one's life, instead of accepting as "biblical truths" whatever commercial religion – churches and their ministers (preachers) – have taught and want people to believe.
A more thorough, bible-based study with care and with thought will, not only help one to learn more, but also show one how many a popular belief has no scriptural basis or support but is altogether false and not biblical at all. This applies, not only to prophecy and "end time" related things, but also to many other subjects where prevailing dogmas are often taken "for granted". For this reason, it is extremely important for believers to personally study the Writings, and to thoroughly analyse them down to the smaller details, in order to find out the real facts. For doing that, it is not necessary to know the Hebrew, Greek or Latin languages (even though learning their letters and alphabet can be a good idea); there are modern, advanced tools which can help one to study in an effective way – see the pages es01d.htm and es02c.htm for more on this. The essay eg02c.htm supplies a number of easy, elementary keys to acquiring a better and deeper understanding of the Bible, simply by consciously and methodically avoiding certain usual errors and pitfalls.
This site is non-denominational and non-sectarian. It is not connected to any church, sect or religious organisation or movement. This site looks at things from a biblical perspective, and not from a dogmatic one. It does not claim to be without error or to "know it all" or to have a perfect or complete explanation to all things – it consists of an ongoing bible study that has been made public, and as the study goes on, the contents of these pages are revised and also expanded, with new topics and themes being addressed. Readers are invited and welcome to write to the author with thoughts and comments, or to ask questions or to point out a mistake if they feel that they have found one. For more on this, see the page purpose.htm.
The address to this page is www.biblepages.web.surftown.se/em08c.htm
Please send or mention the address to this site to others, and link to these pages.
This page was created or modified 2010-03-16.