This week is the sixth and final part of our study of the word νὸημα. Νὸημα (Strong’s #3540) is a μα-noun of the third declension and is used to express a person’s thoughts or perceptions. To date, we have studied two phases of the function of this word. In the first phase, we learned, from 2 Corinthians 2:11; 3:14; 4:4, that Satan is able to perceive every believer’s weaknesses and to use that knowledge to devise attacks against each individual. Satan also blinds the perceptions (νὸημα) of those who already are unbelieving so that the illumination of the gospel of the glory of Christ will not shine upon them. These truths are foundational to the second phase of our study, which centered on Paul’s motivation for ministry to believers, as presented from 2 Corinthians 10:5; 11:3. He said that he ministers with the intent of leading every perception of every believer captive into obedience to Christ. Paul expressed his concern that the Corinthian believers’ perceptions (νὸημα) will be corrupted away from the simplicity in Christ, just as Eve’s had been, through Satan’s deceptions.
This week our study considers a third phase concerning the function of νὸημα. This phase centers on the promise, found in Philippians 4:1-7, of protection for the believer’s thoughts and perceptions. Fellowship is the theme of Philippians and throughout this letter Paul presents the spiritual conditions that must exist in order for believers to participate together in true Christian unity. In , Paul addresses a particular problem between two women in the church.
Philippians 4:1-7 (Literal Translation)
- 1) So then, my beloved and greatly desired brothers, my joy and crown, in this way stand firm in the Lord, beloved.
This verse is used to transition the theme from that of the previous chapter to the principles governing how each believer is to approach his earthly life. Paul begins by addressing the Philippians as his beloved and greatly desired brothers who are his joy and crown. He then commands them, “in this way stand firm in the Lord.” The adverb οὕτως (Strong’s #3779) is translated “in this way” referring back to Philippians 3:20 where Paul depicts the standing of believers as citizens of Heaven. Each believer is to approach life as a pilgrim passing through, awaiting the Savior who will take each one with Him to his place in Glory. Therefore, to stand firm as a citizen of Heaven is a principle governing how each believer is to approach his earthly life.
- 2) I encourage Euodia and I encourage Syntyche, that they should have the same frame of mindF1 in the Lord.
Paul now encourages two women in the Church at Philippi “to have the same frame of mind in the Lord.” The Greek word translated “frame of mind” is φρονὲω (Strong’s #5426). Φρονὲω represents the frame of mind or attitude one takes in approaching something. (See our seven-part study on this word in the archives). Paul is encouraging these two women to have one approach and attitude toward the issue causing disunity between them; they both should want what the Lord wants for their situation. Paul has previously, in Philippians 2:5, introduced the basic principle of “Let this frame of mind (φρονὲω) be in you which was also in Christ Jesus.” So Paul is saying here that these two women should have the same attitude and approach to things that Jesus had when He walked the earth. Jesus left the glory of Heaven and took the humble road through His earthly pilgrimage. There is nothing in this earthly life important enough to fight over and cause division to Christian fellowship.
- 3) And I ask you also genuine fellow-companion, help these women who struggled together with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.
In this verse, Paul asks a person (referred to as the “genuine fellow-companion”) to help these two women as well as other believers in the Philippian church. He then lists a series of commands defining the frame of mind necessary for the Christian’s approach to earthly things.
- 4) rejoice in the Lord at all times, again I will say rejoice.
First, Paul gives commands concerning contentment. The Greek word translated “rejoice” is χαὶρω (Strong’s #5463). In Greek, χαὶρω represents “satisfaction.” It is used to convey the satisfaction of soldiers participating in warfare. It also represents the satisfaction of athletes competing in a contest. Paul is teaching that the believer is to approach this earthly life with a frame of mind or attitude of satisfaction in the Lord. This is because a believer who finds his satisfaction in the Lord will not cause division when things do not go his way in the church.
- 5) Let your yielding become knownF2 to all people, the Lord is near.
Paul’s next command concerns “yielding.” The King James translation says, “Let your moderation be known unto all men.” The believer is to have a reputation for yielding or handling the things of this earthly life with moderation. This is the opposite of being known for indulging in the things of life. Many divisions in the church arise out of someone’s inability to relinquish some cherished thing; a favorite program, an opinion on how a project is being done around the church, etc. But a person who finds his satisfaction in the Lord will be yielding when dealing with the issues of earthly things.
- 6) Be not anxious concerning one thingF3, but in everything by prayer and petition with thanksgiving, let your requests become known to God.
The next command given by Paul is to “be not anxious concerning one thing.” The Greek word translated “anxious” is μεριμνὰω (Strong’s #3309) which more literally means, “to have the attention of the mind occupied” with something. As presented in the eight part series on this word (see the archives), Satan’s only weapon against a Christian is the occupation of the attention of the believer’s mind so that he will not be able to hear or study God’s word and thereby “be transformed with the renewing of the mind” (Romans 12:2). Paul is commanding that a believer should not have the attention of his mind diverted from Christ by even one thing. Instead, he is to submit and surrender to the Lord, through prayer, the things that could occupy his mind.
- 7) And the peace of God, which isF4 surpassing all ability to perceive (νοῦς), shall guard your hearts and your perceptions (plural of νὸημα), in Christ Jesus.
Now Paul presents the promise given to each one who is a citizen of the Kingdom of Heaven; the one who finds his satisfaction in the Lord and is yielding in the things pertaining to this earthly life; the one who is not allowing the attention of his mind to be occupied with his own desires and wants, but instead is surrendering and committing all things to the Lord in order that His will be done. To this person the promise is: “The peace of God, which is surpassing all ability to perceive, shall guard your heart and your perceptions in Christ Jesus.”The word translated “peace” is εἰρὴνη (Strong’s #1515). Εἰρὴνη comes from a root word meaning “unity.” Peace, as presented in the Bible, is not a tranquil feeling, but rather is the person of Jesus Christ. In Ephesians 2:14, Paul says, “For He Himself is our peace, Who has made both one, and has broken down the middle wall of the partition;” In this verse, the word “peace” has the definite article and reads, “the peace of us.” When a Christian prays, he not only surrenders himself to Christ, but his circumstances as well. The result is that the believer is occupied with Christ; he is aligned with Christ; he experiences peace with Christ.
The peace of God is described in this verse as “surpassing all ability to perceive.” The Greek word for “ability to perceive” is the noun νοῦς (Strong’s #3563). Νοῦς is derived from the same root as νὸημα and represents the ability to perceive. Many times we do not experience peace with the Lord because we demand to understand everything first. Paul is saying that the Lord’s peace is beyond a person’s ability to perceive. According to the teaching of Scripture, a person does not need to know or understand in order to experience peace, or unity, with the Lord. Peace is experienced in submission and surrender to the Lord and His will.
This verse indicates that the peace of God also “will guard your hearts and perceptions (plural of νὸημα) in Christ Jesus.” The Greek word for guard is φρουρὲω (Strong’s #5432), which has to do with guarding something by surrounding it. This word is used in reference to a garrison surrounding the city of Damascus in order to apprehend Paul (2 Corinthians 11:32). Therefore, when we are united with and focused on the Lord, the peace of God surrounds our hearts and perceptions.
Neither the wisdom nor the strength of a believer can keep his perceptions from being deceived. It is a Christian’s relationship with the things of this world that determines whether or not he can be deceived about the things of the Lord. For example, if the things of this life and the flesh mean a great deal to a believer, he will not be open to scriptural truths about trials and suffering. If a believer’s ego and desires mean something to him, he will not be yielding in order to preserve the unity of fellowship among believers. Only when a Christian has surrendered both himself and his life circumstances to the Lord can his perceptions be protected from the deceptions of a false gospel.
* Noema is the English font spelling of the Greek for this word.
Technical Notes:
F1: The infinitive φρονεῖν, “to think,” or, “to have a frame of mind,” is translated νὰ͂φρονῶσι, “that you should have a frame of mind.”
F2: The translation of the imperative γνωσθὴτω, “let known,” is translated by ἂς͂γεὶνῇγνωστὴ “let become known.”
F3: The imperative μεριμνᾶτε, “be anxious” with the accusative μηδὲν, “not one thing,” is translated μὴ͂μεριμνᾶτε͂περὶ͂μηδενὸς, “do not be anxious concerning one thing.”
F4: The second article in the attributive position ἡ, “the one,” is translated ποῦεἶναι, “which is.”
This week we begin a study of the word νὸημα (Strong’s #3540). Νὸημα is derived from the verb νοὲω (Strong’s #3539), which means “to think, to perceive.” Νοὲω is from the noun νοῦς (Strong’s #3563) referring to the perceptive abilities of the mind. Both νοῦς and νὸημα are nouns related to the perceptions of the mind with νὸημα being a μα noun of the third declension indicating that it represents activity or expression. Νοῦς names the perceptive abilities of the mind, whereas νὸημα represents the perceptive activities, even the perceptions and thoughts themselves. A good example of this word relationship, and one that may bring further clarity, is χὰρις and χὰρισμα. Χὰρις (Strong’s # 5485) means “grace.” Χὰρισμα (Strong’s #5486) means “activity of grace” or “expression of grace.” Χὰρις is a noun that names the theme or motive, which would be “grace.” Χὰρισμα is a μα noun of the third declension, which names the activity or expression of grace. Χὰρισμα is used when representing the outcome of grace being ministered or expressed.
This week’s study is taken from 2 Corinthians 2:11. In this chapter, Paul is dealing with the function of discipline and rebuke within the church. Previously, in , Paul had instructed these Christians on how to deal with a particular person in their fellowship who was engaged in the sin of sexual immorality. Paul said that the person ought to be put out of the fellowship and that the Corinthian Christians should not even eat with him until he made full confession and expressed a forsaking of the sin. Here, in , Paul is addressing that same fellowship telling them to forgive the man who has confessed his sin, so that Satan will not take advantage of the situation by causing further division within their fellowship.
Paul begins with two thoughts. The first is that he has decided not to return to them in grief. The second is that they are a source of joy for him and he does not want to be grieved by them. Then he gives two reasons for writing. The first is his desire to express his love for them, which he shows by stating that he writes through many tears, in affliction and distress of heart, in order that they might know the love he has for them. He does not want to grieve them. He reassures them that he himself is not grieved.
In verse 6, Paul begins his correction of the church’s actions, “This rebuke (the rebuke of the sinner by the church) is sufficient which was brought about by the majority, so that you should forgive and encourage him in order that such a one should not be swallowed up by abundant grief.” He then tells them that they should confirm their love toward the one who has confessed and forsaken his sin.
In verse 9, Paul presents the second reason why he is writing to them: “in order that I might know the proof of you, if you are obedient toward all things.” Then he explains that for their sakes and before Christ, he himself forgives.
Verse 11 holds the purpose for Paul forgiving those who confess and forsake their sin: “in order that we should not be taken advantage of by Satan, for we are not ignorant of his thoughts” (νὸημα) (Literal Translation).
Paul begins this verse with a conjunction expressing purpose, ἵνα (Strong’s #2443), which is translated “in order that.” Paul explains that we need to be quick to forgive those who confess their sins so that Satan cannot take advantage of us. He then gives the reason: “for we are not ignorant of his (Satan’s) thoughts.” Paul uses the word νὸημα to describe the thoughts and perceptions (also translated “devices” by some English translations). Satan is presented as having the abilities to think, to collect data, and to arrive at perceptions upon which he bases his attacks.
We know from Job 1:8 that Satan studies or scouts God’s people and accuses them before Godday and night (See also Revelation 12:10). In addition, Paul tells us, in Ephesians 6:11, “Put on all the armor of God, in order that you might be able F1 that you should stand F2 against the schemings of the Devil;” The word Paul uses to describe “schemings” is μεθοδεὶα (Strong’s #3180) which means “method,” or “an orderly designed plan for execution.” The Bible presents the fact that Satan studies God’s people and puts together a plan or method of attack. Satan collects the data and then has the ability to arrive at “perceptions” as to the best plan of attack. What he actually arrives at is a system or method of attack. The first attack he uses against a believer might not be of great concern to Satan. In fact, he might bring many trials against a believer in order to wear that believer down. The word for persecution in the Bible is διὼκω (Strong’s #1377) that literally means “to chase,” or “to make someone flee.” Satan arranges a series of circumstances to cause a believer to run. He does not have the power to overcome a believer, so he chases him in hopes that he will become weary and discouraged and give up.
We need to understand the methods Satan uses against us as they are presented and explained by the writers of Scripture. We should understand from our study that Satan has the ability to entertain thoughts and arrive at a plan made up of the perceptions that he understands about us. We should not be ignorant of Satan’s abilities nor of his devices.
Next week we will continue our study of νὸημα from .
F1 The prepositional phrase with the articular infinitive expressing purpose πρὸς͂τὸ͂δὺνασθαῖὑμᾶς, “to the to be able you” is translated by διὰ͂νὰ͂δυναθῆτε, “in order that you might be able.”
F2 The infinitive of purpose στῆναι, “to stand” is translated by νὰ͂σταθῆτε, “that you might stand.”
NOEMA – Part 2 – ὑπὸστασις Mind, thoughts, perceptions, device, purpose
Last week we began our study of νὸημα from where Paul teaches that Satan has the ability to formulate his perceptions to arrive at a systematic or methodical attack against a believer. This week’s study is taken from the next chapter of the same book () and centers on the continuation of Paul’s explanation of the ways in which people are blinded to the truth of Christ, while others, at the same time, are enlightened to see His truth.
In 2 Corinthians 2:14-17, Paul expresses a confidence that his ministry is the fragrance of the knowledge of God being revealed in every place. He then describes two effects his ministry has upon people; to one it is the fragrance of death unto death and to another life unto life. He then asks the question: “and pertaining to these things, who is sufficient?” (2 Corinthians 2:16 Literal Translation) He is asking them to think of who would be able to bring life to some and death to others through the preaching of Christ. He then asks, referring to his statements in 2:14-17, “Are we beginning again to commend ourselves to you or do we have need of recommendation letters to you or recommendation letters from you?” (2Corinthians 3:1Literal Translation) Then Paul points out that they themselves are the proof of his ministry, because God saved them through his ministry, and they have become the Letters of Christ, which are “being known and read by all men.”
The insight expressed by Paul in 2 Corinthians 14-3:3, is the basis for his confident expression that they, the Corinthian believers, have become his credentials from Christ. Then Paul proceeds to list the source of his confidence. His sufficiency does not come from himself (v5), but God gives the sufficiency for ministry (v6) and the manifested glory of His ministry is displayed permanently and continuously in comparison with the temporary glory of the ministry of the Old Covenant (7-11).
Paul then continues his main argument in 2 Corinthians 3:12-18 (Literal Translation).
- 12) Therefore having such hope, we use much confidence;
Because of Paul’s confidence in God’s sufficiency and the abiding glory that is the fruit of God’s Spirit, Paul speaks with confidence in his main argument.
- 13) and not according as Moses was putting a veil over his face, in order that the sons of Israel might not look intently F1 at the end of the thing fading away;
Paul’s confidence to preach the Gospel of Christ is not like that of Moses. When Moses spoke with the Lord, the glory of the Lord was reflected on his face; but that glory was not permanent, it faded with time. Therefore, Moses veiled his face so that the sons of Israel were prevented from seeing the fading of this glory.
- 14) but their thoughts (plural of νὸημα) were hardened; for until today the same veil remains over the reading of the Old Covenant, not being unveiled, that it is being removed in Christ.
Here Paul states that the Israelites were unable to perceive (νὸημα) that the fading glory on
Moses’ face meant the glory of the Old Covenant also was temporary and fading. In addition, he says that their thoughts (νὸημα) or perceptions were hardened to the fact that the Old Covenant is passing away in Christ. They also could not perceive the true meaning of the Old Covenant, seen in the fact that the same veil remains today.Paul uses the word νὸημα, perception, because only the Spirit of Christ can enable a person to perceive the truth about the Old Covenant and the truth in Christ. Paul also teaches that the things of the Lord cannot be researched and pursued through human ability. Of his own ministry, he says, in Ephesians 3:7-8, that he became “a minister according to the gift of the grace of God which had been given to me according to the working of His power. To me less than the least of all the saints this grace was given, to proclaim among the nations the untraceable riches of Christ.” Paul uses the word ἀνεξιχνὶαστος (Strong’s #421) which we translate “untraceable.” The word means that the riches of Christ cannot be tracked or explored by the human abilities of the mind. Paul also says in Romans 11:33, “O the depth of the wealth both of the wisdom and knowledge of God. How unsearchable are His judgments and His ways untraceable.” The word translated “unsearchable” is the Greek word ἀνεξεραὺνητος (Strong’s #419) which means, “that which cannot be searched out or investigated.”
15) But until today, whenever Moses should be read, F2 a veil lies over their heart.
16) But whenever one should turn to the Lord, the veil is being removed.
Paul teaches that the same veil is active today, only not on Moses’ face, but now on the hearts of people whenever the Law is read. The veil is not over the Law but rather over the heart of the person listening. However, when a person turns to the Lord for salvation, the veil is being removed from that person’s heart. These are great verses that describe the salvation process as it takes place in the heart of the Jewish listener.In verses 17,18, Paul summarizes his teaching on the nature of true glory for the believer. He then explains, in two of the most important scripture verses expressing the divinity of Christ, that the Spirit of Christ is the One imparting freedom through salvation to the one who is turning to the Lord.
17) Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom.
18) And we ourselves all, while seeing the glory of the Lord as in a mirror with face having been unveiled, are being transformed into the same image from glory unto glory, according as indeed from the Lord Spirit. (F3)
He also teaches that the one who has been regenerated by the Spirit of Christ is continually being transformed into the same image that he is seeing in the mirror, from glory to succeeding glory. The one in Christ now has God’s permanent glory reflecting upon him, not a glory that is temporary and fading. Paul finishes by saying that this glory is from the Lord Spirit.In these verses, Paul explains why some people remain in disbelief, as well as the process a person goes through to come to belief in Christ. He teaches that a person must be able to perceive the truth in Christ because the things of the Lord are beyond the searching and researching abilities of man. A person must turn to the Lord to have the veil lifted from his heart. The Lord Spirit, Jesus Christ, must remove the veil that hinders one from perceiving the truth in Christ; this is the circumcision of the heart referred to in Romans 2:29.
Next week we will continue our study from 2Corinthians chapter 4.
Technical Notes:
F1 The prepositional phrase with the articular infinitve of purpose πρὸς͂τὸ͂μὴ͂ἀτενὶσαῖτοὺς͂υἱοὺς͂̓Ισραὴλ, “pertaining to the sons of Israel not to intently look,” is translated διὰ͂νὰ͂μὴ͂ἀτενὶσωσιν͂οἷυἱοὶ͂̓Ισραὴλ, “in order that the Sons of Israel might not look intently.”
F2 The phrase ἡνὶκᾶἀναγινὼσκεταῖΜωϋσῆς, “when Moses is being read,” is translated ὃταν͂ἀναγινὼσκηταῖὁ͂Μωϋσῆς, “whenever Moses should be read.”
F3 The literal Greek phrase ἀπὸ͂ΚυρὶοῦΠνεὺματος is a title: from the Lord Spirit. It is presenting the same truth as in 3:17 that says, “the Lord is the Spirit.” Here the same truth is expressed to convey the Lord’s divinity in the same way that the phrase, “The Lord God” does.
Paul says that even today in the reading of the Law, there is still a veil over the hearts of the people causing them to be unable to perceive that the veil is being taken away in Christ. Paul finishes chapter three by stating that the Spirit of the Lord is taking away the veil and is magnifying His glory upon us.
This week’s study is taken from 2 Corinthians 4:1-6 (Literal Translation).
- 1) On account of this, we have this ministry, according as we received mercy, we do not faint.
Paul starts this chapter by referring back to his last statements using the connecting words, “On account of this.” He is referring back to the permanent glory unveiled in Christ. He says that he has received this ministry of permanent glory according to the mercy that the Lord has given him. Based upon this, he does not faint or give up from being weary.
- 2) But we renounced the hidden things of shame, not walking in craftiness, nor falsifying the Word of God, but by the manifestation of the truth commending ourselves to every conscience of men before God.
In verse 2, Paul uses the verb ἀπείπον (Strong’s #550), “to speak out against, to renounce.” He states the fact that he does not faint, but rather has renounced the hidden things of shame. He enumerates the ways in which he has renounced the hidden things of shame by using three phrases, each introduced by a participle. The first is “not walking in craftiness.” The Greek word for craftiness is πανουργὶα (Strong’s #3834) and means to use any and all things necessary to reach a goal. Paul is saying that he doesn’t use motivational tools or clever ways to manipulate people.
The second phrase is “nor falsifying the Word of God.” The word translated “falsifying” is δολὸω (Strong’s #1389), which means deceit or adulterating. An example of this word, in the adjective form, is found in 1 Peter 2:2, “as newborn babes, greatly desire the unadulterated milk that feeds the reasoning process, in order that you may grow in it…” Peter uses ἄδολος (Strong’s #97) for “unadulterated.” ̓́Αδολος means something that is unmixed or without duplicity. So we find Peter saying that the milk feeding the reasoning process of the believer is unmixed or without double meaning. He is presenting the fact that the word of God is pure when it is presented according to the meaning of the original writer, without being mixed with tradition, personal beliefs or other religious understandings. In like manner, Paul uses the same root word in 2 Corinthians 2:2 to convey the understanding that he is not involved in “mixing” things into the word of God. He is not adulterating the word of God to make it say something that it does not say in order to manipulate people into doing what he wants them to do.
The third phrase is, “commending ourselves to every conscience of men before God by the manifestation of the truth.” While the first two phrases denote two things Paul is not doing, this third phrase indicates something he is doing. Therefore, this section of scripture shows us that Paul renounces the hidden things of shame in three ways: He does not use any and all means (craftiness) to accomplish the results of his ministry. He does not adulterate or deceitfully use the word of God, but rather is commending himself, by the manifestation of the truth, to their consciences before God.
We are fortunate indeed when the minister of a congregation can say what Paul has said. However, much sin and hidden things of shame remain within our churches because the pure Word of God has not been proclaimed to every person’s conscience. Evidently, many of our ministers do not believe or do not trust that the unadulterated word of God is alive and powerful bringing conviction and instruction (Hebrews 4:12) to those who hear it. Even worse than this unbelief, is the presence within today’s Church of those who refuse to give or receive the unadulterated Word of God. These people adulterate God’s word because they do not want to submit themselves to its instruction or suffer its convicting power.
- 3) But if also our gospel is hidden, it is hidden among the ones who are perishing.
Verse 3 is Paul’s disclaimer. The Word of God, as proclaimed by Paul, is unadulterated; but, if the gospel is hidden, it is hidden from the ones “who are perishing.” The word for “perishing” is the present participle form of ἀπὸλλυμι (Strong’s #622). The present participle expresses that the gospel is hidden to people who are already in the process of perishing; therefore, the gospel being hidden from them does not produce their destruction.
- 4) In whom the god of this age blinded the perceptions (the plural of νὸημα) of the ones unbelieving, in order thatF1 the illumination of the gospel of the glory of Christ, who is the image of God, should not shine uponF2 them.
In verse 4, Paul presents the reason behind the gospel being hidden from the ones perishing. The god of this age (Satan) blinds the “perceptions” of the ones who are already unbelieving. Here our study word νὸημα is used to express that the ones who are unbelieving have their perceptions blinded by Satan. The purpose for their perceptions being blinded is, “in order that the illumination of the gospel of the glory of Christ, who is the image of God, should not shine upon them.” The Greek word for “shine” is not the normal word used for that expression. The word used here expresses a very special concept pertaining to the Lord’s deity. The word is αὐγὰζω (Strong’s #826), which means “to beam or radiate upon.” In Hebrews 1:3, the ma noun form of this word, ἀπαὺγασμα (Strong’s #541), means “out-beam.” In this Hebrews 1:3 text, it says of Jesus Christ that He is the “out-beam of glory.” ̓Απαὺγασμα is used to express that the glory of God was projected through the time-space factor and became resident in the person of Jesus Christ. Here in 2 Corinthians 4:4, Paul is saying that those who are unbelieving are blinded to not perceive the illumination of the gospel of the glory of Christ that has been projected (αὐγὰζω) through the time-space factor.
- 5) For we do not preach ourselves, but Christ Jesus the Lord; and ourselves your slaves on account of Jesus.
In verse 5, Paul gives the “method” by which he approaches every person. He does not preach himself, but Christ Jesus the Lord; and presents himself, Paul, as their servant on account of Jesus.
- 6) Because God is the One Who said, “That light should shineF3 out of darkness,” who shined in our hearts, to illuminate the knowledge of the glory of God in the face of Jesus Christ.
Paul finishes this section by proclaiming that the same God who spoke light to come into existence out of darkness, shined (λὰμπω, Strong’s #2989) into our hearts, “to illuminate the knowledge of the glory of God in the face of Jesus Christ.”
In this chapter, Paul goes to great lengths to present that he does not proclaim a gospel containing a hidden agenda; but rather he preaches Jesus Christ the Lord. If this pure, simple gospel message is hidden or veiled, it is veiled to the ones who are being destroyed; those who have their perceptions blinded to the truth of Christ. A person can only perceive the truth of Christ when God illuminates a person’s mind to perceive and receive the truth: that God has projected Himself through this time-space continuum and has manifested Himself through His Son, Jesus Christ.
Next week we will continue our study of the word νὸημα from 2 Corinthians 10.
* “Noema” is the English font spelling of the Greek word νὸημα.
Technical Notes:
F1 The preposition of purpose εἰς, “for,” with the accusative subject τὸν͂φωτισμὸν, “the illumination,” is translated διὰ͂νὰ͂ὁ͂φωτισμὸς, “in order that the illumination…”
F2 The articular infinitive of purpose τὸ͂μὴ͂αὐγὰσαι, “the not to beam out” is translated νὰ͂μὴ͂ἐπιλὰμψῃ, “that not should shine.”
F3The infinitive λὰμψαι, “to shine” is translated νὰ͂λὰμψῃ, “that should shine.”
NOEMA* – Part 4 – ὑπὸστασις (Strong’s #5287)
We continue this week with the fourth part of our series on the word νὸημα (Strong’s #3540), which represents, not just the perceptive process, but the very perceptions and thoughts themselves. In 2Corinthians Chapters 2-4, Paul presents the spiritual truths that form the basis for the motivation of his ministry. In 2 Corinthians 2:11, Paul teaches that Satan is not only able to perceive a believer’s weaknesses, but is also able to plan a methodical attack against the believer, predicated on his weaknesses. In 2 Corinthians 3:14, Paul presents that the perception of the Israelites was hardened so that they were not able to perceive that the glory of the Law and the Old Covenant was temporary. Paul also tells us, in 2 Corinthians 4:4, that Satan is the one who has blinded the perceptions of the unbelieving for the purpose of keeping the illumination of the gospel of the glory of Christ from shining upon them. Based on these three texts, Paul presents his goal and motivation for ministry in .
Paul is writing in defense of his apostleship. False teachers have attacked Paul’s ministry, citing his poor speaking ability and the apparent weakness of his flesh. False teachers will always use the flesh as a barometer of spirituality. They emphasize that success in the physical realm is a sign that one is blessed and in right standing with God. Paul answers the attack against him in 2 Corinthians 10:1-6 (Literal Translation).
First, Paul appeals to the Corinthian believers in verse 1.
1) Now I Paul myself am encouraging you through the meekness and gentleness of Christ, who, on the one hand, while being present,F1 I am humble among you, but on the other hand, while being absent, I am bold toward you;
Paul appears to be quoting a criticism against him when he says, “on the one hand, while being present, I am humble among you, but on the other hand, while being absent, I am bold toward you.” This understanding is strengthened by Paul’s reference to this criticism in verse 10, “because the letters, he says, are weighty and strong, but the presence of his body is weak, and his speech has been despised.” Because of this criticism, Paul encourages or appeals to them “through the meekness and gentleness of Christ.” The meekness Paul makes reference to here is πραὸτης (Strong’s # 4236), which has the sense of openness or receptivity. Gentleness, the other word Paul uses to describe Christ in this verse, is ἐπιεὶκεια (Strong’s #1932), which literally means “yielding.” So Paul is encouraging the Corinthian believers on the basis of the Lord’s example of an open and yielding attitude. Paul is pointing out that the humble, lowly approach to life is not just his, but also was that of the Lord, because Jesus had a receptive attitude toward people and was not overbearing in his approach to them.
After this appeal in verse 1, Paul uses verses 2-4 to address the criticism which has been put forth against him.
2) but I ask, while not being present, that I should be boldF2 with the confidenceF3 with whichF4 I think that I should be daringF5 againstF6 some, that is, the ones thinking us as walking according to flesh.
3) For while walking in flesh, we do not war according to flesh;
Paul says that even though he is walking “in” flesh, he does not war “according to” flesh. These two prepositions are very important in Paul’s argument; as is an understanding of Ephesians 6:12 where Paul explains that we are to put on the whole armor of God “because our wrestling is not against blood and flesh, but against the rulers, against the authorities, against the world rulers of the darkness of this age, against the spiritual forces of evil in the spirit realm.” Paul is teaching that the war is a spiritual one and that he does not fight with weapons of the flesh.
4) for the weapons of our warfare are not fleshly, but powerful with GodF7 to pulling down of strongholds;
Next, Paul says that the weapons of our warfare are powerful with God to the intent of pulling down fortresses or strongholds. Paul is telling them that his weapons are powerful with God as the strength source. With God’s power, Paul is a soldier involved in pulling down the fortress walls of false teaching that have been used to keep believers captive.
In verses 5,6 Paul shows what weapons of spiritual warfare can do. He uses three participles, each describing one of the three areas which he is fighting against and pulling down.
5) pulling down reasonings and every high thing lifting itself up againstF8 the knowledge of God and leading captive every perception (νὸημα) into the obedience of Christ,
Verse 5 presents two of the warfare areas. The first is the stronghold of “reasonings,” (λογισμὸς, Strong’s #3053) and “high things,” (ὕψωμα, Strong’s #5313). The word “reasonings” represents the ideas and philosophies of Man. Many of the teachings in Paul’s day came from the personal beliefs and philosophies of Man just as happens in our day. The second thing Paul is pulling down under this first participle is “every high thing that exalts itself against the knowledge of God.” A high thing represents a prideful attitude that rises up against the knowledge of God. Paul is mighty with God to confront and fight false teaching that comes from arrogant attitudes producing philosophies and beliefs contrary to the knowledge of God. Again, this is also true of many in our day: Modern theologians say that fundamental Biblical teachings are causing problems in the Body of Christ and that believers should take a more liberal approach to the teachings of Scripture. Just as their predecessors, they are rising up in pride to scoff at the knowledge of God.
The second area where Paul is doing warfare by means of the power of God is in “leading captive every perception into the obedience of Christ.” Paul’s main concern for the believers pertains to their perception of what the truth of Christ is. He presents that he pulls down the strongholds of philosophy and pride and is leading their perceptions (νὸημα) into the obedience of Christ.
This is the primary motive of Paul’s ministry. He says in 2 Corinthians 12:14, “Behold, I am ready a third time to come to you, and I will not burden you, for I am not seeking your things, but you; for the children are not indebted to treasure up for the parents, but the parents for the children.” Paul does not minister to believers because of the things they possess or because of what he can obtain from them, but because he is interested in them — that is, in their souls and in the way they perceive the things of Christ. Paul is a soldier fighting against the teachings and beliefs that contradict God’s truth as well as fighting to lead believers’ perceptions into obedience to Christ. These two things are necessary and need to be done at the same time, because we tend to let our minds wander, imagining great spiritual truths that are not found in the Word of God, imaginary “truths” that contradict what God’s Word actually says.
6) and having in readiness that we should avengeF9 all disobedience, whenever your obedience should be fulfilled.
The third participle exposes the third area where Paul uses the weapons of his warfare: “having readiness that we should avenge all disobedience, whenever your obedience should be fulfilled.” In the third phase of Paul’s ministry, he is ready to avenge those who are disobedient to the knowledge and truth of God. The word “disobedience” is παρακοὴ (Strong’s #3876) and means to put your hearing away from the Spirit of Jesus Christ. Paul says that as soon as their obedience is complete, when they are delivered from the false teaching and delivered over to having their thoughts and perceptions in obedience to Christ, he will come and avenge all disobedience. Their deliverance and obedience is to serve as a foundation for establishing the truth in Christ and the pulling down of the strongholds of false teaching and disobedience.
Every person in ministry is a soldier who should be fighting, under the influence of the power of God, for the hearts and minds of God’s people. The one in ministry is responsible to keep the world and its philosophies from influencing the church. Those serving the Lord should stand for and establish the “knowledge of God” among God’s people, no matter how unpopular or old fashioned it may be considered by some.
We will continue with Paul’s emphasis on fighting for the “perceptions” of the saints in next week.
* NOEMA is the English font spelling of the Greek word νὸημα.
Technical Notes:
F1: The prepositional phrase κατὰ͂πρὸσωπον, “according to face,” is translated by the present participle παρῶν, of πὰρειμι, “while being present.”
F2: The infinitive θαρρῆσαι, “to be bold,” is translated by νὰ͂θαρρὴσωμεν, “that I should be bold.”
F3: The dative of means τή̀͂πεποιθὴσει, “the confidence,” is translated με͂τή̀ν͂πεποιθὴσιν, “with the confidence.”
F4: The personal pronoun representing the dative of means ᾗ, “which,” is translated by με͂τὴν͂ὁποῖαν, “with which.”
F5: The verb with the infinitive of purpose λογὶζομαῖτολμῆσαι, “I think to be daring,” is translated λογὶζομαῖνὰ͂τολμὴσω, “I think that I should be daring.”
F6: The prepositional phrase ἐπὶ͂τινας, “upon some,” is translated ἐναντὶον͂τινῶν, “against some.”
F7: The dative of means τῷ͂θεῷ, “to the God,” is translated by σὺν͂τῷ͂θεῷ, “with God.”
F8: The prepositional phrase κατὰ͂τῆς͂γνὼσεως͂τοῦ͂θεοῦ, “down on the knowledge of God,” is translated by ἐναντὶον͂τῆς͂γνὼσεως͂τοῦ͂θεοῦ, “against the knowledge of God.”
F9: The infinitive of purpose ἐκδικῆσαι,”to avenge,” is translated νὰ͂ἐκδικὴσωμεν, “that we should avenge.”
NOEMA – ὑπὸστασις – part 5 Mind, thoughts, perceptions, device, purpose
In Chapter 10, Paul answers the criticisms leveled against him by the false teachers. They have been telling the Corinthians that his ministry is of the flesh. Paul responds by writing that even though he walks in the flesh, he does not war according to flesh. He represents himself as mighty with God to the pulling down of every philosophy and attitude of man that exalts itself against the knowledge of God. Paul says that he is also leading captive every perception (νὸημα) into the obedience of Christ. He is as a soldier fighting for the believers to bring their perceptions into the obedience of Christ so that they may not be carried away, following a different gospel. In addition, Paul indicates that his ministry is also to avenge all disobedience. Disobedience (παρακοὴ, Strong’s #3876) in this context means to put one’s hearing along side of that which is not the true Spirit of Christ.
In 2 Corinthians 11:1-4, Paul states his concern for the Corinthian believers, saying that it is the same as a father would have for his child. Later in the chapter, Paul challenges the false teachers to be like he is in order to prove their ministry. We begin our study of 2 Corinthians 11:1-6 (Literal Translation).
- 1) I wish thatF1 you were tolerating me a littleF2 in my foolishness; but indeed you are tolerating me.
Paul is preparing his readers for his punch line (located in verse 4) by asking that they apply to his presentation the same tolerance they have had for false teachers and their doctrines.
- 2) For I am jealous toward youF3 according to a jealousy of God;F4 for I engaged you to one husband in order that I might presentF5 you a pure virgin to Christ.
Paul’s reason for desiring their tolerance is because his jealousy is not his own, but is the jealousy of God. It is the same jealousy spoken of in Exodus 20:5. Paul is jealous toward them because he has joined or engaged them to one husband with the purpose of presenting them to Christ as a pure virgin. He is concerned about them committing spiritual adultery by joining themselves to a different Jesus, spirit and gospel.
- 3) But I am fearing that somehow according as the serpent deceived Eve in his craftiness, in this way your perceptions (the plural of νὸημα) should be corrupted from the simplicity which isF6 toward Christ.
Paul expresses his concern as a father would for his daughter-bride who is having her perceptions (νὸημα) deceived as the to the truth about her fiancé. A loving father desires that his daughter know the man she is to marry and that she not be deceived about his character. Paul is concerned for the Corinthian believers that they not be deceived into following a Jesus different from the one to whom they were originally engaged.
Paul gives an example for his concern: “as Eve was deceived by Satan and his craftiness, so they would be taken away from the simplicity toward Christ.” His main concern for the Corinthians is that their opinions and perceptions of the Lord and of himself are being corrupted from the simplicity in Christ.
- 4) For if indeed the one coming is preaching another Jesus, whom we did not preach, or you receive a different spirit, which you did not receive, or another gospel, which you did not accept, you were tolerating him well.
Paul is revealing principles underlying the approach taken by the false teachers in the Corinthian church. First, they preach another Jesus. The word for another in Greek is ἄλλος (Strong’s #243) which is an adjective meaning, “another of the same kind.” The false teachers preach a Jesus who is the Son of God, the King of Kings, and the Lord of Lords; but he is not the same Jesus who came as God in the flesh. They preach another Jesus of the same kind, but not the same One. Second, the Corinthians are receiving another spirit that they did not receive when they were saved. The word for “another” is the Greek word ἕτερος (Strong’s #2087) which is an adjective meaning, “another of a different kind.” Paul is presenting that there is a spiritual movement and ministry behind the presentation of the false teachers, which is not of the same Spirit that saved them. Third, the believers in Corinth are being receptive to another gospel which is not the gospel accepted by them in the beginning. Here again, the Greek word for “another” is ἕτερος (Strong’s #2087) which means “another of a different kind.” The Greek word for “accept” is δὲχομαι (Strong’s #1209), which has to do with mental agreement. The Corinthian believers are in the process of receiving a different gospel than the one they agreed with when they were first saved.
Paul’s desire is to stop the influence of those who are persuading the Corinthians away from the truth of Christ. He says in 2 Corinthians 11:13-14, “For such ones are false apostles, deceitful workers, transforming themselves into apostles of Christ; and no marvel, for Satan himself transforms himself into an angel of light;” The principle Paul presents here is that Satan can appear to be “another Jesus,” deceiving people into following after him and his false gospel while leading them away from the true Jesus and His gospel. The key to discerning between the Lord and Satan is found in the word “transform.” The Greek word used in both verses 13,14 is μετασχηματὶζω (Strong’s #3345). This word is composed of the preposition denoting change μετὰ (Strong’s #3326) and σχῆμα (Strong’s #4876) which has to do with the outward change and form. The inward change or transformation is the word μεταμορφὸω (Strong’s #3339). Therefore, Paul is emphasizing here that Satan changes himself into an angel of light and his apostles are the ones who are disciplining themselves with an outward, human discipline to act and talk like Christians. They have no inward transformation brought about by the Spirit of God. Paul is warning believers to be careful of teachings and belief systems that urge them to become Christ-like through their own efforts.
Next, Paul points out that the Corinthians are easily tolerating these false teachers and their lies. One of the greatest principles in all of Paul’s writings is his statement in Galatians 1:8-9: “but even if we ourselves or an angel from out of heaven should announce to you contrary to what we announced to you, let him be accursed. As we have said before, now also I say again, if anyone announces a gospel to you contrary to what you received, let him be accursed.” Paul says the gospel that he announces is the true gospel. If anyone presents a gospel contrary or opposite to that which Paul presents, let him be accursed. As believers we have a tremendous safeguard in that the Lord raised up Paul and revealed to him the “mysteries of Christ” (See Ephesians 3). Because of this and for our profit, Paul’s letters are located at the beginning of the teaching section of the New Testament, beginning with the “Constitution of the Christian Faith” — the Book of Romans. All teaching and revelation must line up with Paul’s presentation of the gospel for it to be correct and from the Lord.
- 6) But even if I am untrained according to speechF9, but not according to knowledge (F10); but in every way having become manifest in all things toward you.
Paul gives another reason for his fear over the Corinthian church. The false teachers have presented him as an inferior apostle. They have attempted to persuade the Corinthian believers against him by pointing to the physical conditions of his life. They say God could not be with Paul because he is in poverty and suffering, weak and unable to speak well. Paul defends himself saying that he is not inferior to these false apostles whom he refers to as “super” apostles. This is in response to their claim that if Paul is an apostle, they are super apostles. Paul states that even though he is not a professional orator, he is not deficient in knowledge.
In the rest of this chapter, Paul shows that the false teachers promote their success in the physical realm while Paul promotes his in sacrifice. The false teachers point to what they have gained from the people; Paul points to what he gives to the people. The false teachers boast in the flesh to persuade and influence the Corinthians into believing in them as super apostles while Paul exhorts these same believers to look at what he sacrifices and suffers for them. Paul challenges the false teachers to become as he is. He knows that genuine Christian faith is proven and honed in suffering (see 1 Peter 1:6-7). He also knows that false apostles will not submit to suffering, not for God’s people, not even for God Himself.
This important chapter teaches that a person can legitimately be born from the Spirit of God, can belong to Christ, and yet still be deceived in his perceptions of the truth of Christ. In 2 Corinthians 10:5, Paul says that he is fighting, not to gain from the Corinthians, but to “bring every perception into the obedience of Christ.” After a person is saved, Satan is unable to penetrate the Spirit of God and take that person away from Christ. But Satan can attack the believer’s mind, his perceptions of Christ and the gospel. Paul teaches that believers can be deceived by someone presenting another Jesus, that they can experience a different spirit ministering a different gospel. That is why so many believers today are trying, are making an effort, to follow Jesus but are frustrated and discouraged because they sense in their spirit that something is wrong; they just do not know what it is. Paul is teaching that human effort undertaken by believers (not prompted by the Spirit of God) for spiritual gain is not aligned with the Spirit Who saved them and Who resides within them. As Paul said in Galatians 3:3: “In this way are you senseless? After having begun in Spirit, are you now being perfected in flesh?” Believers begin in faith by trusting the Lord to save them; but after a while, they are persuaded to work at their faith. Consequently, their “faith” does not produce the things promised by those who persuaded them away from faith and into works. Paul teaches that believers are to trust the Lord to work in their lives and to sustain them after salvation in the same way that they trusted the Lord to save them in the first place, and that is by faith.
Next week we will continue our study of νὸημα from Philippians Chapter 4.
* Noema is the English font spelling of the Greek word νὸημα.
Technical Notes:
F1: The particle used as an interjection, ̓́Οφελον, “I wish,” is translated by the particle Εἴθε with νὰ, “I wish that.”
F2: The adjective μικρὸν, “small,” is translated by the adjective ὀλὶγον, “little.”
F3: The direct object ὑμᾶς, “you,” is translated πρὸς͂ἐσᾶς, “toward you.”
F4: The Instrumental Dative with the genitive Θεοῦ͂ζὴλῳ, “zeal of God,” is translated by the prepositional phrase κατὰ͂ζηλοτυπὶαν͂θεοῦ, “according to zeal of God.”
F5: The infinitive of purpose παραστῆσαι, “to present,” is translated by διὰ͂νὰ͂σᾶς͂παραστὴσω, “in order that I might present you.”
F6: The second article in the attributive position τῆς, “the one,” is translated ποῦεἶναι, “which is.”
F7: The verb λογὶζομαι, “I calculate” or “I reason,” is translated by στοχὰζομαι, “I consider.”
F8: The infinitive ὐστερηκὲναι, “to be lacking,” is translated ὅτῖδὲν͂εἶμαῖκατὼτερος, “that I am not inferior.”
F9: The dative of respect τῷ͂λὸγῳ, “with respect to the speech,” is translated by the prepositional phrase κατὰ͂τὸν͂λὸγον, “according to speech.”
F10: The dative of respect τῇ͂γνὼσει, “with respect to the knowledge,” is translated by the prepositional phrase κατὰ͂τὴν͂γνῶσιν, “according to knowledge.”
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Bill Klein has been a pastor, counselor, and educator for the past 41 years. He has had extensive training and education in biblical languages, and has authored a Biblical Greek course.
He is currently serving as Professor of Biblical Greek at Master’s Graduate School of Divinity, and president of BTE Ministries – The Bible Translation and Exegesis Institute of America, a non-profit organization located in California that provides Bible study tapes and Greek study materials through their website BTEMinistries.org.