On this verse Dr. Gill wrote:
The good news of Christ has the power to change everything for a person. It is able to transform the heart and mind, the very soul or spirit of a person. Further, it empowers the believer who is called and saved. He obtains in Christ strength of mind, soul, and spirit. He does not receive physical strength in conversion, however, although salvation brings better habits which bring better health. However, the power(s) that the body will receive in the resurrection, as Paul affirms in chapter fifteen, will be wonderful and marvelous. The physical body will become immortal in life, youth, and vigor for the believer.
God has given intimations of the supernatural capabilities of the believer's resurrected and glorified body in cases like Samson and others, as says the apostle, describing them as they "who quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight." (Heb. 11: 34)
"And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God." (2: 3-5)
When Paul speaks of his being "in weakness" while first presenting the Gospel to the Corinthians (most of whom were polytheists), he primarily means his bodily demeanor and physical presence. There was nothing commanding admiration in his bodily presence nor anything attractive about his clothing, jewelry, stature, demeanor, etc. He had very little of the rhetorician's "ethos," or of the Sophist's credentials or credibility, of his public character.
In his second epistle he refers to the criticism he has gotten from the Sophists, Stoics, and educated elite in regard to this.
"For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible." (II Cor. 10: 10)
Notice that Paul is judged as being "weak" (Greek word denotes impotence, powerlessness) in regard to his "bodily presence," and his "speech," the latter even being "contemptible." As far as Paul being deficient in his speaking or persuasive abilities, as the Sophist "disputers" judged, we will have more to say later when we discuss how believers are enriched "in all utterance (or speech)."
Whatever were Paul's limitations in body and physical powers, of his weak presence, they will be no part of his immortal body. Paul, like every glorified believer, will have a body like the one Christ had after his resurrection. In being made immortal and powerful the mind and spirit will have in eternity power over the physical world (a power that every miracle worker in the bible possessed in part, and which was full in Christ). Move mountains and other things with a word of command? Yes. Disappear so as to instantly be in another place? Yes. Jesus spoke of this when he said: "for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection." (Luke 20: 36)
Recall that Peter said that the "angels are greater in power and might" (II Peter 2: 11). The believer then, after becoming full grown "sons" after the resurrection, will be "equal to angels." This event brings a vast increase in knowledge and power for glorified believers. But, concerning future powers of redeemed man, post resurrection, we will yet have more to say. Let us continue to look at the remaining instances where Paul discusses power and powerlessness in his first Corinthian epistle.
"We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised." (4: 10)
This is said sarcastically and means that the Corinthian believers labeled themselves as "wise," and "strong," and "honorable (respectable)" by the standards of the world. By that standard, the apostle was a "fool," and "weak (impotent)," and "dishonored" and "despised." True believers are the real wise, strong, and honorable people. This is God's judgement though it is not the judgment of the infidel world.
"But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power." (4: 19-20)
Notice again the mention of "power," so much talked about in this epistle. Also, notice again the mention of "speech" in the context of power.
"And God hath both raised up the Lord, and will also raise up us by his own power." (6: 14)
Throughout the epistle Paul contrasts the power, the almighty power, of God, with that of men, even of its elite class. Notice again the reference to the empowerment that will come to believers after the resurrection of their bodies and when they have been made equal unto the angels, being fully mature and strong "sons" of God.
"So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." (15: 42-44)
The body of the believer is "sown in weakness." How more weak, impotent, and powerless can a physical body be when dead? But, when it is "raised" from the dead, it becomes filled with "power," of which we have already spoken. It is a body that is no longer "natural," limited by physical abilities, but becomes a "spiritual body," a body like the resurrected and glorified body of the Lord Jesus Christ. However, for the present time, it is as Paul says, "our outward man is perishing, yet the inward man is being renewed day by day." (II Cor. 4: 16) By "outward man" Paul denotes the physical body and affirms that it is decaying and dying (perishing). By the "inward man" he means the non physical soul and spirit. The latter is being renewed each day and this renewal involves being strengthened and empowered.
The power of the resurrected and glorified body is described by the ancient prophet, who said:
"But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." (Isa. 40: 31)
On the other hand, the unbeliever who was once powerful on earth, becomes powerless in Hell. Recall the words of Isaiah 14: 10 again, where the wicked souls of Sheol, declare how they have become "weak" nobodies in entering that place. That is a reversal of fortune indeed. Recall that Paul says "not many mighty are called." Who are "the mighty," the "powerful" of the present world? Who will be such in the world to come?
"Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power." (15: 24)
Here both kinds of power are separately mentioned yet joined together in thought. The "rule," the "authority," and the "power" that is to be "put down" when Christ returns are what belongs to the elite of this world. In "the age to come" it will be God's elect who will rule, and have "authority" and "power" under Christ. Said Christ himself in the Apocalypse:
"And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father." (2: 26-27)
"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." (3: 21)
This is also what Paul taught the Corinthians, asking them rhetorically - "Do you not know that the saints shall judge the world? that we shall judge angels?" (I Cor. 6: 2-3)
"But take heed lest by any means this liberty of yours become a stumbling block to them that are weak. For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; And through thy knowledge shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." (8: 9-12)
"To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some." (9: 22)
There has been much confusion about who Paul has in mind by "the weak," and by the "weak brother." Most commentators greatly err in affirming that "the weak (impotent) brother" is a Christian who is weak in his knowledge of the truth of the scriptures, especially of the gospel. They base this judgment on the fact that "the weak" are called "brothers" and this term designates them as saved people. The Calvinist argues also that the weak brother must be elect because it is said that Christ died for him, and since Christ died only for the elect, then these weak brothers must be elect. They insist that these brothers are also believers, albeit very weak in their understanding and acceptance of some basic biblical truth. Now, if that is all the facts to be considered, then of course we can conclude that they are saved people, or Christians. But, there are other facts also given about these "weak" or impotent brothers that must be considered; And, when those facts are considered, it must be concluded that the "weak brothers" are not real believers. When those other facts are considered, one cannot legitimately affirm that they denote true believers without doing the greatest harm to the Christian message.
I wrote a lengthy series on this disagreement. I think I showed in that series that my view (that they are not saved people) is the only correct view, even though it is a relatively minor view. I quote professor Nanos who writes extensively in support of this view. It was also the view of Elder W. P. Throgmorton of Baptist fame.
The verse cited above affirms that Paul became weak, impotent, powerless, etc., for the purpose of "gaining" or "saving" those he calls "weak." Now, if the weak are they who are already saved, then it makes no sense to talk about saving them. Most commentators will say that this is a temporal salvation (similar to the Hardshell Baptist doctrine of "time salvation"), a salvation of a saved believer from formerly held Pagan beliefs. It is said that many of the first converts from polytheism still lacked full assurance of basic bible doctrine, having what they call "scruples," and that these are the "weak brothers." Their weakness does not denote an unsaved state. Yet, I think it is clear that they are not saved believers.
The fact that Paul refers to Pagan unbelievers as "brothers" is no certain evidence that they were brothers in Christ. I show this in the lengthy series I wrote on this point. I think the text is clear in saying that "the impotent," or those "without strength" (Rom. 5: 6), are they who are lost. The Christian is the one who is "the strong," or "the potent."
Further, as we have already seen, the
"weak" are they who do not have
"that knowledge" that 1) God is one and from whom all things come, and 2) the Lord is one through whom are all things, etc. That cannot be the description of a saved true believer. (For the first article in this series see
here)
In closing this chapter let us recall how important the attribute of power was for Paul and the Corinthians. Let us recall how Paul affirms that "not many mighty or powerful" as respects "this age" are "called" to salvation. Believers are they who the world judges as being weak and powerless. These worldly elites judge themselves as being the truly powerful, the strong. God's judgment is quite different however. The powerful of this evil world are the truly impotent (as are all men in a state of sin and spiritual death). But the believer, he is the truly strong man in Christ, the one to whom the Proverb at the heading of this chapter refers.
No comments:
Post a Comment