In the previous chapters we have shown how believers, God's elect, are superior to unbelievers, to the world's elite, in all areas of "status" or "calling." The things that determine status, as we have seen so far, include: 1) wisdom 2) knowledge 3) riches 4) speech or utterance. We have seen how God's elect are superior to the world's elite in these things. In this chapter we will see how the believer is "enriched" in nobility, in family and birth, and how this too is an element of their superior calling and status. Wrote Paul:
"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence." (I Cor. 1: 26-29)
The word "noble" is from the Greek word "eugenes" and is "an adjective, lit., "well born" (eu, "well," and genos, "a family, race"), (a) signifies "noble," 1 Corinthians 1:26; (b) is used with anthropos, "a man," i.e., "a nobleman," in Luke 19:12 . In the Sept., Job 1:3." (Vine) It also includes the idea of being one of high rank and status, who is superior in riches.
"Well born" also may include the idea of being a fit specimen of humanity, of excelling in physical and/or mental abilities, of being someone with "good genes," of "good breeding." They have "royal blood," so to speak, or "from good stock." They have illustrious ancestors, family dignity and honor, titles and privileges, and a superior heritage, greater credentials. Another time when this word is used is in a compound word in this passage:
"These (Berean Jews) were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." (Acts 17: 11)
"More noble" is from "eugenesteros" and is "eugenes" in the comparative degree. It is only used by Luke and Paul in the new testament.
There is a difference of opinion among Commentators as to who Luke designates as noble and more noble in the above text. Is the nobility spiritual, what results from spiritual birth, or that which results from natural birth? Does it have reference to a natural or to a spiritual state and condition? Are the noble ones in Berea and Thessalonica believers? Or, are they merely Jews who have not yet become believers in the gospel? If the latter, then the nobility of birth and family must refer to what is according to the flesh, to physical relations. Dr. John Gill in his commentary wrote:
"These were more noble than those in Thessalonica,...That is, the Jews at Berea were more noble than the Jews in Thessalonica, as the Syriac version expresses it; for the comparison is not between the native inhabitants of Berea and Thessalonica, but between the Jews that dwelt in these places: and the one being "more noble" than the other, does not refer to their birth, lineage, and descent, as in 1 Corinthians 1:26 few such were called; and besides, both sorts were Jews, and of the same descent; and as for the proselytes in both places, there were some of the chief and honourable women converted in each: but to their minds, dispositions, and manners; the one were more candid, and ingenuous, and open to conviction and susceptive of the word, than the other; and used the apostles with better manners, with more mildness and gentleness, willing to hear what they had to say, without contradicting and blaspheming, and to examine with patience and candour what they delivered." (Gill)
It is interesting how the word "noble" has come to denote not only "well born," but also to have superior personal qualities, morals, and ideals, when one considers that there have been so many "nobles" who have been depraved tyrants. Many times those who are noble in birth and ancestry are rather "ignoble" in morals. How did first century Greeks use the word? Did they use the word "noble" (eugenes) in a sense other than "well born," or of "high rank"? Did they use it in the sense of a noble character as we do today? Did Paul use the word noble in the sense of high moral and ethical standards, of excellent character?
Both the Berean Jews and the Thessalonian Jews were "noble," albeit the former was "more noble." Gill says it does not refer to physical birth since both Jewish groups had the same ancestry. But, this is not necessarily so, for some Jewish families and tribes had a loftier birth, were "more noble." This is true with the tribe of Judah and the family of David. Consider also how "noble" (eugenes) includes the idea of "high rank" or "lofty social status." Any great leader or wealthy person was therefore a noble even though he may not have come from a noble ancestry. Said one commentator: "This means that the Bereans were of a more noble class than those in Thessalonica; that is, this refers to social nobility." I think that is true; And, if it is true, then the Berean Jews, being "more noble" would denote a higher social status, involving having greater riches, and with great riches comes more "leisure" time, more time for reading.
Those who are rich and have no need to work have more time to give to reading and for research. Those however who must work long hours daily do not have the leisure time to be able to "search the scriptures daily." They might have to do it in only the little spare time they have. That well could be the meaning of the passage. Luke is saying that the Jews in Berea, being wealthier and having more leisure time than the Jews in Thessalonica, were able to search the scriptures daily. In this sense we may say that full time pastors are "more noble" than most poor working church members because such pastors are able to search the scriptures daily, where members often cannot as a result of long hours working each day.
If Luke, however, wants to distinguish two types of believers or seekers, then he may well indeed be using "noble" in the sense of "noble character" rather than of social ancestry and status, and this is the more common interpretation. Thus, one commentator says that eugenes "means literally of high or noble birth, but in this context is used figuratively to describe men and women possessing that type of attitude ordinarily associated with well-bred persons, being open, tolerant, generous." (here)
Notice the words "ordinarily associated." How can "noble" denote virtuous qualities when so many nobles have not been so? It is because this is what is the ordinary case, or is what is the ideal definition of noble. In fact, Paul says "not many noble are called," that is, very few of the "well born" and those of "high rank" are believers, are God's elect. Those who have high status in this world and reject the gospel have little or no status with God. However, those who generally have low status in this world and believe the gospel have a high status with God, being of superior rank than unbelievers, being God's elect. The world's nobles and men of rank, though they are now esteemed as being noble and most important, are in the sight of God ignoble and of no importance.
Who is superior in birth and character, the believer or unbeliever? Who is truly elite? The "chosen ones"? As far as the present age is concerned, unbelievers generally, especially they who are of the elite, of "the high and mighty," are superior to believers. Their status in this world is often superior to the status of believers in the world. Believers, as we have seen, are generally from those "of low degree," from "the common people," chosen by God from among the poor, the weak, the despised, the unimportant, the uneducated, etc., while he rejects those of the worldly elite. Further, as we have seen, the end of this age will see a great reversal of things so that those who are now esteemed by the world as being elite, high born, noble, rich, wise, learned, strong and powerful, etc., will become rejects, of the lowest class forever, bankrupt of all assets and all good, powerless, unimportant, nobodies, eternally forgotten.
On the other hand, believers are God's elect and as such have a high status. They are high born through being born again of the Spirit. They are noble in birth and character by the presence of the Spirit and by union with Christ. They are rich too, having an inheritance that is befitting "children of God." This wealth can never be lost. They are of high rank too being made "kings and priests unto God" (Rev. 1: 6) and are destined to rule the world with Christ.
Born Of God
"He came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become (Greek to become through birth) children of God, even to them that believe on his name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1: 11-13 nasb)
Whoever is "born of God" is "well born," noble, "high born." Such is the believer in Jesus. He has received Christ and has obtained the right and privilege of being of God's high born family. John says that this birth of God is "not of blood," though worldly nobility is often connected with bloodlines and family ancestry. It is a birth of the will of God, and not of "the will (decision) of the flesh" nor "of the will of men," that is, being born of God, a child of God, is not determined by a worldly standard. Said James: "Of his own will he gave birth to us by the word of truth." (James 1: 18) In this world it is the rich and high born, those of high rank and status, who are thought to be most "like" God, "divine" in their rank and persons.
Important people, such as the wealthy, rulers, kings, are like God in their power and authority, in their sovereignty, in their wealth and knowledge, in outward beauty, etc. But, in areas of character and standing with God, they are not always like God, nor "divine," even though they often are addressed as such. Rather, it is the believer in Jesus who is the real "divine" character, the one who is really most like God. Wrote Peter:
"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." (II Peter 1: 3-4)
One becomes a partaker of human nature by being begotten and born of human parents. One becomes a partaker of the divine nature by being begotten of God. In birth and human reproduction the child has the likeness of his or her parents. So it was said that Adam begat "a son after his likeness, after his own image." (Gen. 5: 3) Those who have been born of God and of the Spirit, by the word of God, have God's image and likeness as part of the "divine nature" that they received in birth. Paul called this new divine nature "the new man," and which he says "is renewed in knowledge after the image of him that created him." (Col. 3: 10) God we may say has begotten children, like Adam, "after his likeness, after his own image." In the above words of Peter "life and godliness," or God likeness, is the essence of what is involved in "partaking of the divine nature." Things of the same nature resemble each other. Partaking of the God nature not only involves receiving life and being made in the likeness of God, or becoming godly, but also involves obtaining divine "glory and virtue." It is a taking on of God's righteous character.
When a sinner receives Christ and is born of God he at that time experiences a radical transformation in his soul, heart, mind, and spirit. It is a spiritual and moral transformation, the body being unaffected. His thinking changes. His beliefs change. He now begins to possess "the mind of Christ." (I Cor. 2: 16) Thus, we may say "the nature of his thinking is changed." All this changes who the person is in character, who he is in the very core and center of his being. Before being converted and born of God the sinner has the mind of a sinner, a mind and spirit that is anti Christ.
When in sin, prior to regeneration and birth of the Spirit, the sinner has only a human depraved nature and is wholly unlike God his Creator. In his habits, his thinking, his behavior, in his ways, he is not like God but more like the Devil. This is how we distinguish between they who are "children of God" and "children of the flesh." (See Rom. 9: 8) The children of the flesh are they who only have a fallen human nature that is "at war with God." Their nature is "of the flesh," and they have "carnal minds" fixed on "things of the flesh," and therefore their immoral conduct comes naturally to them. (Rom. 8: 5-8) All are "by nature children of wrath." (Eph. 2: 3) It requires a new birth and a new nature to become children of God, people who bear his image and likeness. The conduct of a person reveals his character, his nature. Notice these words of the Lord Jesus:
"But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That you may be the children of your Father which is in heaven: for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust." (Matt. 5: 44-45)
When Christ exhorts his disciples to a conduct that is pleasing to the Lord he says that they should do it in order that they "may be the children of your Father." But, were they not already children of the Father? Yes, for he says "your Father," denoting the fact that God was already their Father. So, what he means is not that you may become a child of God initially in rebirth but that they may become children of God in their character and in the way they live and behave. In other words Christ is saying to them - "you are children of God, act like one." In fact, those who have been "born of God" continue to be transformed into the image and likeness of their heavenly Father as they grow and mature. Wrote Paul:
"But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit." (II Cor. 3: 18)
Children become like their parents in two ways. One is biological and is the reason why there is resemblance in appearance. The other is through parental instruction and example, a socialization in the spiritual realm, where the child learns the ways and manners of his parents and family. There is spontaneous natural behavior that springs from the divine nature and there is learned behavior where God the Father teaches his offspring to behave and act like a member of the family. Sometimes it is when children have grown up and matured that they most look like their parents. So too with the children of God. As they grow in their Christian life they continue to look more and more like their parents.
Believers then, have a higher status in birth and ancestry than do the world's elite (who reject God's revelation in favor of their own wisdom), its chosen ones, its heroes and wise ones. As we have seen, the believer now, in some ways, is already superior and of a higher status than unbelievers, no matter how lofty their status in this world, and yet his superiority will be far greater in the age to come. Believers are the truly noble by virtue of their having been born of God and united with Christ.
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