Copyright © 2006-2008 Robert D. Hosken, M.Min., D.Min.
Right after agape-love, joy (khara) is listed in Gal. 5:22 as the second fruit of the Holy Spirit: "But the fruit of the Spirit is love, joy (khara), peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law." Joy is not just an old friend from high school, nor is it a dishwashing liquid; joy is even more than "feelings of great happiness or pleasure" as many people, even modern dictionaries, might define it today. Joy in Strong's Dictionaries is "cheerfulness, that is, calm delight: - gladness."1 Thus we see khara as cheerfulness or calm, inner delight that does not depend upon external circumstances, whereas happiness and pleasure depend on them. In Rom. 14:17, the Apostle Paul describes it this way - "for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy (khara) in the Holy Spirit." When we preach that the Kingdom of God is at hand, we bring people a message not of material things such as eating and drinking, but of inner joy in the Holy Spirit.
Meditate Word By Word On These Verses:
John 20:19, 21 and 26.
Both in Jewish worship and in pagan religious ceremonies, sacrificing and feasting on animals played a big part. The prophet Isaiah decried the reliance on this outward form of religion -
"You have not brought me of your sheep for burnt offerings; neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. You have bought me no sweet cane with money, nor have you filled me with the fat of your sacrifices; but you have burdened me with your sins. You have wearied me with your iniquities. I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins" (Is. 43:23-24).
The point here is not that the Israelites had stopped bringing animal sacrifices. They kept right on offering them so that they could feast on the roasted meat! But they were not sacrificing them to Yahweh, only for their own enjoyment, for what they could get out of religion for themselves.
Question:
1. What does the Kingdom of God consist of, according to Rom. 14:17?
(Only one of the following answers is correct.)
"eating and drinking": partying
"righteousness and peace and joy in the Holy Spirit"
Our task as ministers of the Good News of sins forgiven is not to browbeat, bully or condemn people, but to build them up in the joy of the Lord: "Not that we have lordship over your faith, but are fellow workers with you for your joy (khara). For you stand firm in faith" (2 Cor. 1:24). In the context of this passage, Paul explains that he delayed coming to Corinth in order to spare the believers there, because one of them had fallen into one of the grossest of sexual sins, incest. Perhaps Paul might have lost control of himself if he had been there in person, whereas being able to collect his composure and his thoughts, he could write them a loving but firm explanation of God's will for believers to maintain sexual purity in a life-long monogamous marriage. Ministering includes caring for others' spiritual, psychological, social and physical well-being, not beating them over the head with condemnation, but rather helping them experience true joy!
The Lord Jesus described joy very aptly in a one-sentence parable: "Again, the Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy (khara), he goes and sells all that he has, and buys that field" (Mat. 13:44). The Gospel should be such Good News to people, that when they discover this hidden treasure they will be so filled with joy, they would gladly sell everything they have to obtain it. We should minister to the poor, maimed, lame and blind with such joy that they will want to discover its source for themselves!
Question:
2. What should our inspiration and motivation be, as servants in the church?
(Only one of the following answers is correct.)
To hide the Kingdom of Heaven from our disciples.
To help our disciples find joy in the Lord.
To control our "sheep."
To rule over our disciples.
When writing his letter to the church in Philippi, the Apostle Paul was sitting in prison in Rome, awaiting trial and possible execution. With the thought of death in his mind, he wrote - "Indeed, I cannot decide between the two. I have the desire to leave this life and be with Christ, for that is far better. But for your sake it is better that I remain in this body. Since I am convinced of this, I know that I will continue to live and be with all of you for the sake of your progress and joy (khara) in the faith" (Phil. 1:25). His desire was that they would increase their experience of this joy! This letter is often called "the epistle of joy." And later he writes - "Rejoice (khairo) in the Lord always. Again I will say, Rejoice (khairo)!" (Phil. 4:4). Not only was he intent on increasing their joy, he was himself filled with joy - "But I rejoice (khairo) in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity" (Phil. 4:10). Now, imagine for a moment a man sitting on death row and awaiting execution: as the appeals process is winding down to an end, he writes to his friends how glad they should be and how glad he is! If we are rejoicing in the Lord and not in our external circumstances, we can feel at ease and full of joy even when death approaches.
In his book The Purpose-Driven Life Rick Warren writes - "The only time most people think about eternity is at funerals, and then it's often shallow, sentimental thinking, based on ignorance. You may feel it's morbid to think about death, but actually it's unhealthy to live in denial of death and not consider what is inevitable."2
Question:
3. The Epistle to the Philippians is the epistle of joy. What accompanies success in the faith (Phil. 1:25)? Explain.
Jesus Himself experienced this joy that overcomes the fear of death, so we should be - "looking to Jesus, the author and perfecter of faith, who for the joy (khara) that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God" (Heb. 12:2). And when we experience suffering, even when God sends physical pain our way to chasten and discipline us, we can rejoice because we anticipate the result - "All chastening seems for the present to be not joyous (khara) but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been exercised thereby" (Heb. 12:11). The problem of suffering and death often comes up when ministering to handicapped, sick and elderly people. The answer lies in the trade-off: which would you rather have, a few years of health and wealth in exchange for an eternity in hell with equally miserable people, or a few years of sickness and poverty in exchange for an eternity of everlasting joy in the presence of God? Consider what Jesus said - "If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire" (Mat. 18:8).
And if the reply is, "Why are there only those two choices?" - we answer that it is an extremely rare person who can resist the temptations that come with health, wealth or fame:
"Jesus looked around, and said to his disciples, 'How difficult it is for those who have riches to enter into the Kingdom of God!' The disciples were amazed at his words. But Jesus answered again, 'Children, how hard is it for those who trust in riches to enter into the Kingdom of God! It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God.' They were exceedingly astonished, saying to him, 'Then who can be saved?' Jesus, looking at them, said, 'With men it is impossible, but not with God, for all things are possible with God'" (Mark 10:23-27).
Remember that we began by discussing the purpose of ministry: fellowship (koinonia) with God and with other believers, as described in 1 John, chapter 1. Right in the middle of that chapter is a real gem: "And we write these things to you, that our joy (khara) may be fulfilled" (1 John 1:4). Some older translations have "your joy" but many newer translations have "our joy." John apparently had in mind our common (koinos) joy that we share with each other. The reason we communicate the Good News about Jesus is so that we can increase our shared, common joy! And this joy is discovered not in health and wealth, but amid persecution, suffering and hardship.
Question:
4. What brings the longest lasting reward?
(Only one of the following answers is correct.)
Eternal joy: A few years of possible illness, suffering and/or poverty in exchange for eternal joy in the presence of God.
Temporary happiness: A few years of glory, health and riches in exchange for eternity in hell among similarly unhappy people.
If joy is calm inner delight, then peace goes even deeper: it is the heart of the Gospel. The Good News is the gospel of peace (Rom. 10:15 and Eph. 6:15). All of Paul's letters begin with a blessing of peace, most often: "Grace to you and peace (eirene) from God our Father and the Lord Jesus Christ." It seems strange that the message of peace can actually cause conflict, but that depends more on the audience than on the message or the messenger. Jesus actually predicted this: "Don't think that I came to send peace (eirene) on the earth. I didn't come to send peace (eirene), but a sword. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law" (Mat. 10:34-25).
Many people have learned from bitter experience to be skeptical: "If something sounds too good to be true, it probably is!" - and they disbelieve. Others, when a son or daughter, sister or brother finds love, joy and peace in their heart through trusting Christ, will search for any possible fault in that person's life in order to blame them: "Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye?" (Mat. 7:3-4). This is guilt projection, which people often use to deflect the call for repentance that implies the fact of sin. Even if a believer doesn't mention the other person's sin, that person may feel guilty and use guilt projection to try to minimize it. We need to consider these negative implications of peace right at the start, as it is a major objection that arises when we begin to talk about peace.
Strong's Dictionaries define eirene as "peace (literally or figuratively); by implication prosperity: - one, peace, quietness, rest, set at one again."3 When the angels appeared to the shepherds, Luke 2:14 tells us that they proclaimed - "Glory to God in the highest, and peace (eirene) on earth to people who enjoy his favor!"4 (ISV). We can hear the echoes of the Hebrew word shalom in the angels' voices. Please notice, however, this peace is only for those who enjoy God's favor.
Those who reject His favor will not experience this inner peace: "'There is no peace,' says my God, 'for the wicked'" (Is. 57:21). Only those who make peace are called God's children - "Blessed are the peacemakers, for they shall be called children of God" (Mat. 5:9). When the Lord Jesus sent out His disciples, He told them - "Into whatever house you enter, first say, 'Peace (eirene) be to this house.' If a son of peace (eirene) is there, your peace (eirene) will rest on him; but if not, it will return to you" (Luke 10:5-6). Thus we see again how the Bible teaches that the Good News being received in peace depends more on the audience than on the message or the messenger.
Question:
5. In which people is there peace (eirene), and in which people is there no peace (eirene)?
As Jesus rode down the Mount of Olives on a donkey colt into Jerusalem, the multitudes praised God - "Blessed is the King who comes in the name of the Lord! Peace (eirene) in heaven, and glory in the highest!" (Luke 19:38). In this instance, the audience of Jesus' followers gladly received Him. But just a few days later, the Scribes and Pharisees would manipulate the crowds to demand His crucifixion. During that fateful week which we call "Holy Week" the Lord taught His disciples intensively in order to prepare them for what was about to happen - "Peace (eirene) I leave with you. My peace (eirene) I give to you; not as the world gives, give I to you. Don't let your heart be troubled, neither let it be fearful" (John 14:27). And He also told them - "I have told you these things, that in me you may have peace (eirene). In the world you have oppression; but cheer up! I have overcome the world" (John 16:33). In both of these passages we see that the peace Jesus promises is one that does not depend on circumstances in this world.
After His resurrection, Jesus greeted His disciples three times with the words, "Peace (eirene) be to you" (John 20:19, 21 and 26). He recognized their emotional state of fear. Their leader had just been executed, and they might be next. It is important that ministers of the Gospel be aware of others' emotional state. It may be easy to "dump our load" of Gospel jargon on someone and not even take any notice of their body language or how they respond to our opening questions.
In our haste to lead people to entrust their lives to Christ, we may actually drive them away. This doesn't mean that we shouldn't share the Good News, but rather we must be careful that the way and the timing of presenting it take into consideration the emotional condition of our audience. It works the other way too: disabled people are especially sensitive to other people's attitudes, and can often detect if we sincerely want to minister to them, or if we simply want to tally up points.
Question:
6. Is your inner peace (eirene) an inseparable part of your sincere sharing the Good News?
(Choose the best answer.)
Yes, certainly!
Sometimes yes, and sometimes no.
Of course not! He came to bring division and conflict.
How does peace relate specifically to ministry in the New Testament? How does the word eirene fall within the semantic field of diakonia? We have already examined 2 Cor. 5:18-20 when we were considering ministry as evangelizing (euaggelizo), where God's Word tells us that Christ "gave to us the ministry (diakonia) of reconciliation." Although the word "reconciliation," in Greek katallage, isn't related etymologically to eirene, it shares the meaning of making peace. In fact, it is literally "bringing to peace" (primirenie) in Russian. But in another New Testament passage, the Apostle Paul uses both words synonymously -
"For he is our peace (eirene), who made both one, and broke down the middle wall of partition, having abolished in the flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace (eirene); and might reconcile (apokatallasso) them both in one body to God through the cross, having killed the hostility thereby" (Eph. 2:14-16).
Here Paul is writing about the hostility between the Jewish and Greek worldviews. The Jews had the Law of God revealed exclusively (they believed) to them through Moses, and the Greeks were to them merely gentiles, polytheistic pagans, hardly human if at all. But the Greeks were in their own view the peak of human civilization: they claimed some of the world's greatest philosophers and poets, they invented democracy, and the Jews were to them uncivilized prehistoric throwbacks. Paul writes that Jesus Christ has brought together these two conflicting worldviews into one Body through the cross! The Body of Christ, the Church, is to be a place where opposing worldviews - Democrats versus Republicans, socialists versus free marketers, can be reconciled.
Question:
7. How is peace (eirene) related to the main theme of these lectures: diakonia-ministry?
How can we relate ministry to the poor, maimed, lame and blind to the task of making peace? In today's market-oriented society these people are considered uncompetitive in the marketplace, and they are often given short shrift. In socialist and communist societies, which purportedly aim toward the creation of a perfect social system inhabited by perfect people, although lip-service is paid toward caring for the disabled they are often ignored and left to fend for themselves or die. I have repeatedly heard old-line Russians refer approvingly to the policy of Sparta, the Greek city-state that abandoned its disabled children to the elements and wild animals. But Sparta vanished, because such a policy eventually consumes the entire society. If one generation eliminates the least fit 10%, and the next generation eliminates its least fit 10%, and so on, after a few more generations there will be no one left. The Darwinist worldview of the survival of the fittest leaves no room for compassion, and in the long run no room for its own survival.
But the Body of Christ must have a different approach to making peace with the handicapped and elderly, giving them a place of honor and consideration. How do we reconcile ourselves with them and stop neglecting them? Read what the Apostle Paul writes about the "weaker," "less honorable," "unpresentable" and "inferior" members of the Body of Christ:
"The eye can't tell the hand, 'I have no need for you,' or again the head to the feet, 'I have no need for you.' No, much rather, those members of the body which seem to be weaker are necessary. Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety; whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, that there should be no division in the body, but that the members should have the same care for one another. When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it" (1 Cor. 12:21-26).
Why are the seemingly weaker members of the Body of Christ necessary? Because they teach us how to love! I have seen churches that were competitive, cut-throat places just like the secular world where "believers" were jockeying to get into leadership roles, or be stronger, smarter, richer or prettier than the next person! In contrast, disabled people know how to receive agape-love because there is little they can do to earn it, while we who are strong mentally and physically often find it harder to accept God's agape-love. Those who are well think they don't need the Great Physician, but those who are sick or weak recognize their need. And by making peace with the sick and elderly, giving them places of honor in our churches, we recognize our own human frailty, that we were at one time helpless babies who needed loving care, and if we don't die quickly by heart attack or auto accident, we will die slowly and again need loving care.
Are you at peace with having handicapped people in your church? While we are dealing with this passage, let us take note that Paul is doing away with prejudice against handicapped people that had its roots in misinterpretations of two Old Testament texts: Lev. 21:16-23 records how Yahweh gave Moses the rule that no Levite priest with a physical defect was to serve in the Temple, although he could receive a share of the sacrifices. This was because the priestly tribe of Levi was considered the "firstborn offering to the Lord" of the twelve tribes of Israel (Num. 3:39-51), and in Lev. 22:21-24 we read that the vow and peace offering animals were to be without defect.
The New Testament makes clear that the Levitical priesthood is no longer valid, so these texts don't apply to Christian church leadership. Another text causing this prejudice is 2 Sam. 5:6-8, where the ancient Jebusites taunted David that even their lame and blind could keep him from entering the city. Of course he captured the city, commanded his troops to wipe out the entire population including the lame and blind, and he renamed the place Jerusalem. But the simple folk of Israel made up a saying, "The blind and the lame shall not enter the house of the Lord." This saying is an obvious distortion of what David intended, but it provided a rationalization for human prejudice, and the notion has remained, sadly, even to this day.
Thus we see that peace (eirene) means coming to terms and making peace with those who fall into our prejudices and outside the scope of our limited, finite worldview. It includes ministering to the poor, maimed, lame and blind who "don't fit in" our competitive or perfectionist modern society.
Question:
8. How can you reconcile 1 Cor. 12:21-26 with 2 Kings 5:6-8?
Endnotes:
1. Strong’s Hebrew and Greek Dictionaries, op. cit.
2. Warren, Rick, The Purpose Driven Life, op. cit., 49.