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7 Janvier 2021
LibreOffice Writer is mentioned in top word processing tools 2020 for Windows. Download LibreOffice Writer 6.2 from our website for free. The actual developer of the free program is LibreOffice. The program relates to Office Tools. The following versions: 6.2 and 6.0 are the most frequently downloaded ones by the program users. 301 Moved Permanently The resource has been moved to /project/AdaptivePELE/1.6.3/; you should be redirected automatically.
In Writer, a page number is a field that you can insert into your text.
Postbox 6 0 8 – powerful and flexible email clients. Choose Insert - Field - Page Number to insert a page number at the current cursor position.
If you see the text 'Page number' instead of the number, choose View - Field names.
However, these fields will change position when you add or remove text. So it is best to insert the page number field into a header or footer that has the same position and that is repeated on every page.
Choose Insert - Header and Footer - Header - (name of page style) or Insert - Header and Footer - Footer - (name of page style) to add a header or footer to all pages with the current page style.
Now you want some more control on page numbers. You are writing a text document that should start with page number 12.
Click into the first paragraph of your document.
Choose Format - Paragraph - Text flow.
In the Breaks area, enable Insert. Enable With Page Style just to be able to set the new Page number. Click OK.
The new page number is an attribute of the first paragraph of the page.
You want roman page numbers running i, ii, iii, iv, and so on.
Double-click directly before the page number field. You see the Edit Fields dialog.
Select a number format and click OK.
You need some pages with the roman numbering style, followed by the remaining pages in another style.
In Writer, you will need different page styles. The first page style has a footer with a page number field formatted for roman numbers. The following page style has a footer with a page number field formatted in another look.
Both page styles must be separated by a page break. In Writer, you can have automatic page breaks and manually inserted page breaks.
An automatic page break appears at the end of a page when the page style has a different 'next style'.
For example, the 'First Page' page style has 'Default' as the next style. To see this, you may press Command+TF11 to open the Styles window, click the Page Styles icon, right-click the First Page entry. Choose Modify from the context menu. On the Organizer tab, you can see the 'next style'.
A manually inserted page break can be applied without or with a change of page styles.
If you just press Ctrl+Enter, you apply a page break without a change of styles.
If you choose Insert - Manual break, you can insert a page break without or with a change of style or with a change of page number.
It depends on your document what is best: to use a manually inserted page break between page styles, or to use an automatic change. If you just need one title page with a different style than the other pages, you can use the automatic method:
Click into the first page of your document.
Choose View - Styles.
In the Styles window, click the Page Styles icon.
Double-click the 'First Page' style.
Now your title page has the style 'First Page', and the next pages automatically have the 'Default' style.
You can now for example insert a footer for the 'Default' page style only, or insert footers in both page styles, but with differently formatted page number fields.
Click at the start of the first paragraph on the page where a different page style will be applied.
Choose Insert - Manual Break. You see the Insert Break dialog.
In the Style list box, select a page style. You may set a new page number, too. Click OK.
The selected page style will be used from the current paragraph to the next page break with style. You may need to create the new page style first.
Corinth was an important and wealthy city on the isthmus (narrow strip of land) separating Northern and Southern Greece. The Apostle Paul spent 18 months there on his Second Missionary Journey and established a church there. https://omaticlast.weebly.com/h265-converter-pro-1-8.html. Acts 18 gives us considerable detail about Paul's work in Corinth during that time.
https://herevfiles111.weebly.com/ia-writer-5-2-6-commentary.html. At the conclusion of his visit to Corinth, Paul left to visit Ephesus, Jerusalem, Antioch, and Galatia (Acts 18:18-23). After leaving Corinth, Paul wrote a letter to the Christians at Corinth warning them 'to have no company with sexual sinners' (5:9), but that letter has been lost to us.
Paul is writing this letter in response to a report from Chloe's people about problems in the Corinthian church (1:11). In this letter, he provides apostolic guidance for dealing with those problems.
In chapters 8-10, Paul addressed the issue of eating food that had been sacrificed to idols.
In chapter 11, he dealt with the issues of head coverings (vv. 2-16) and abuses at the Lord's Supper (vv. 17ff.).
In chapters 12-14, Paul deals with the issue of spiritual gifts. Rather than celebrating one another's gifts, the Corinthian Christians have become prideful concerning their particular gifts and dismissive of the gifts of others. Therefore spiritual gifts have become a divisive influence among them (see especially 12:12-31).
Paul concludes chapter 12 by saying, 'Moreover, I show a most excellent way to you' (12:31b)—words that introduce what he has to say in chapter 13 about love. Most scholars agree that the chapter break is unfortunate—'Moreover, I show a most excellent way to you' should really be the start of chapter 13 rather than the end of chapter 12.
1If I speak with the languages of men (Greek: anthropos—men, humans) and of angels, but don't have love (Greek: agape), I have become sounding brass (echon chalkos), or a clanging cymbal. 2If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don't have love (agape), I am nothing. 3If I dole out (psomiso) all my goods to feed the poor, and if I give my body to be burned, but don't have love (agape), it profits me nothing.
'If I speak with the languages of men (anthropos—men, humans) and of angels' (v. 1a). In this letter to the Corinthian church, Paul repeatedly addresses issues related to the gift of tongues (12:10, 28, 30; 13:1; 14:2, 4-25), giving us reason to believe that those issues are especially serious in Corinth. Apparently, some Corinthian Christians count speaking in tongues as the most significant of gifts, and have become prideful about their ability to speak in tongues. In chapter 14, Paul goes to great lengths to put that gift in perspective. Prophecy, not speaking in tongues, is the superior gift (14:1-5). Speaking in unintelligible tongues does not benefit the church (14:6-12). The person who speaks in tongues should 'pray that he may interpret' (14:13), because such speech without interpretation is not helpful (14:14).
In his lists of gifts (12:4-10, 28), he places the gift of tongues and their interpretation last. He devotes the first half of chapter 14 to counsel concerning the gift of tongues—much more space than he devotes to problems with other spiritual gifts. In that chapter, he makes it clear that the gift of prophecy is superior to the gift of tongues (14:2-5, 20-25). Elsewhere, he lists gifts without mentioning the gift of tongues (Romans 12:6-8; Ephesians 4:11-12).
The gift of tongues as mentioned in chapters 12-14 differs from the speaking in tongues at Pentecost (Acts 2)––and from the two occasions in Acts where people are said to speak in tongues (Acts 10:46; 19:6):
'but don't have love' (agape) (v. 1b). In the English language, the word 'love' has a variety of meanings:
• Romantic or sexual love.
• Friendship—affection.
• A concern for the well-being of the other person.
• Or simple enthusiasm ('I just love chocolate').
These differences can lead to confusion. For instance, someone who says, 'I love you' might mean that he/she simply wants you to satisfy his/her sexual needs (or other needs, such as the need for security). That is quite different from someone whose love has to do primarily with a concern for your personal well-being.
The Greek language solves these ambiguities by having three words for love—eros, philos, and agape(pronounced uh-GAH-pay).
• Eros is romantic or sexual love.
• Philos is brotherly love—friendship love—companionship love.
• Agape has to do with a concern for the well-being of the other person.
Eros is not used in the New Testament.
Philos and its verb form, phileo are used 55 times in the New Testament (Turner, 175). They are used to express the affection that one person feels for another (Matthew 10:37; Luke 14:12; John 11:3, 11) and the love that God has for people (John 16:27)—although agape and agapao are more frequently used for God's love.
Agape and its verb form agapao are used 253 times in the New Testament (Turner, 175). They are used for the love that God has for people (Romans 5:8; 1 John 4:8) and for the love that one person has for another (1 Corinthians 13). When Jesus says that the two most important commandments are 'love the Lord your God' and 'love your neighbor as yourself,' (Matthew 22:37-39) he uses the verb agapao rather than phileo. In his great love chapter (1 Corinthians 13), Paul uses agape exclusively.
Agape love is as much a 'doing' as a 'feeling' word. It requires action. It requires us to demonstrate our love in some practical fashion. An agape person will do what is possible to feed the hungry—and to give drink to the thirsty—and to welcome the stranger—and to clothe the naked—and to visit the sick and the person in prison (Matthew 25:31-46). Those are the kinds of actions we will pursue if we truly love others with agape love.
'I have become sounding brass (echon chalkos),or a clanging cymbal' (v. 1c). Echon is a loud sound, and chalkos is metal, such as copper or brass. 'Sounding brass' is a good translation. Paul is saying that speaking in tongues, in the absence of love, simply makes loud noises. While a loud noise can serve a purpose, constant loud noises merely irritate and distract.
'If I have the gift of prophecy' (v. 2a). As noted above, Paul singles out prophecy as a superior gift (14:1-5), second only to being an apostle (12:28)—but prophecy without love has no value and imputes no value to the prophet.
'and know all mysteries and all knowledge' (v. 2b). Keep in mind that Corinth is a Greek city, and the Greeks prize philosophy, wisdom, knowledge, and mysteries. Mysteries, as used here, has to do with Godly secrets that God has chosen to reveal to us.
Knowledge, as used here, has to do with special God-given knowledge—spiritual understanding. That kind of knowledge is a great gift, but has a tendency to 'puff up' (physioi—inflate with pride) the person who possesses it (8:1)—and that has happened to these Corinthian Christians. While knowledge in the service of others can be good, people who use their knowledge to establish their superiority or dominance over other people are not in accord with God's will. They will only get an inflated opinion of themselves that will do nothing to help anyone.
Note that Paul uses the word 'all' three times—'all mysteries and all knowledge and…all faith.' He is talking about complete mastery of mysteries and knowledge and faith—like having Ph.D. degrees in these subjects. No matter how complete the mastery, these virtues, in the absence of love, conveys no value to the one who has mastered them.
'and if I have all faith, so as to remove mountains' (v. 2c). This language came from Jesus, who said, 'Have faith in God. For most certainly I tell you, whoever may tell this mountain, ‘Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says' (Mark 11:22-23). What wonderful faith-based power? However, in the absence of love, faith does no good for the one who has it.
'but don't have love (agape), I am nothing' (v. 2d). Paul says that, without love, none of these things—the understanding of mysteries, the possession of knowledge, or even powerful faith—imputes any value to the one who possesses them.
Keep in mind that Paul isn't talking about just any kind of love. He is talking about agape, which is concerned for the well-being of the other person and which acts to help the beloved. Unless we have that kind of active, unselfish love, we are nothing.
'If I dole out (psomiso) all my goods' (v. 3a). The Greek word psomiso is related to the word psomos, which means 'a morsel or piece of food, particularly of bread' (Zodhiates, 1496). Paul uses it to speak of feeding a hungry enemy (Romans 12:20). When Paul speaks here of giving away all his possessions, the implication is that this charity is done in behalf of the poor—to give food to the hungry, drink to the thirsty, etc. Jesus made it clear in Matthew 25:31-46 that he values such actions, and the person who does them can expect to be rewarded (see also the story of the rich young man in Mark 10:17-22). However, Paul says that even sacrificial giving in behalf of the needy confers nothing on the donor if the giving is done in the absence of love.
'and if I hand over my body so that I may boast' (v. 3b). There is a textual problem here. Some manuscripts read, 'if I hand over my body so that I may boast,' which could suggest selling oneself into slavery and using the proceeds in behalf of the needy. Other manuscripts read, 'if I hand over my body to be burnt,' which suggests martyrdom by fire.
The arguments in favor of each option are complex, but it isn't necessary for us to resolve them here. Whichever option we choose, the idea is of supreme sacrifice—giving oneself wholly and without reservation.
'but don't have love (agape), it profits me nothing' (v. 3c). But Paul says that even great sacrifice, in the absence of love, gains the person nothing. In other words, God will not reward a person for sacrificial giving done in the absence of love. This should serve as a warning to people who might expect to buy their way into heaven by over-the-top charitable giving. That kind of charity, done for selfish reasons rather than out of love, won't succeed in gaining them any benefit.
4Love is patient (Greek: makrothymei) and is kind (Greek: chresteuetai); love doesn't envy (zeloo). Love doesn't brag (perpereuetai), is not proud (physioutai), 5doesn't behave itself inappropriately (aschemonei), doesn't seek its own way (paroxynetai), is not provoked, takes no account of evil; 6doesn't rejoice in unrighteousness, but rejoices with the truth; 7bears (stegei) all things, believes (pisteuei) all things, hopes (elpizei) all things, endures (hypomenei) all things.
'Love is patient' (makrothymei) (v. 4a). The Greek word makrothymei is derived from two words—macros (long) and thumos (anger). To be makrothymei is to be long-suffering—to endure irritants without allowing one's anger to lash out in retaliation.
This kind of patience is characteristic of God, who is 'merciful and gracious God, slow to anger, and abundant in loving (Hebrew: hesed) kindness and truth' (Exodus 34:6). This hesed love grows out of Yahweh's commitment to the covenant relationship with Israel. In many cases, Yahweh punished Israel for its sins—but always as discipline designed to foster repentance rather than as punishment designed to destroy. Yahweh kept coming back—kept finding ways to restore Israel—kept loving.
Now God calls us to that same kind of long-suffering love for each other.
'and is kind' (chresteuetai) (v. 4b). The word chresteuetai, like agape, is an action-word. It suggests being helpful—doing good works. The patience of verse 4a involves restraint—holding back negative action. The kindness of verse 4b involves action—stepping forward to solve a problem or to share a burden or to meet a need.
'love doesn't envy' (zeloo) (v. 4c). The word zeloo is related to our word zeal, which can be either positive or negative. In the context of this verse, it suggests an intense desire for something that belongs to someone else—jealousy or covetousness or envy. A person who succumbs to zeloo cannot love the other person, because zeloo generates such negative feelings. Zeloo and agape are like oil and water. They cannot abide together.
'Love doesn't brag' (perpereuetai) (v. 4c). The person who is focused on the welfare of the other person cannot at the same time be self-centered and egotistical. Once again, love and boastfulness are like oil and water. They cannot abide together.
So the person who loves another with agape love will try to lift up the other person rather than boasting of his/her own accomplishments.
'is not proud' (physioutai) (v. 4d). This is the word that is sometimes translated 'puffed up' (4:6). The person who loves another with agape love will try to build up the other person rather than trying to puff up his/her own reputation.
'doesn't behave itself inappropriately' (aschemonei) (v. 5a). It seems odd that this word is part of verse 5 rather than verse 4. It fits better with 'boastful or arrogant' than with the words that follow.
The word aschemonei has to do with behaving 'in an ugly, indecent, unseemly or unbecoming manner.' Having an a at the beginning of the word is like saying 'not.' Therefore, aschemonei is the opposite ofeuschemon, which is proper behavior (Zodhiates, 283).
The actions of the Corinthian Christians at the Lord's Table are examples of aschemonei behavior (11:17-22). Those who have food eat it while those who do not go hungry. Some of them become drunk on the communion wine. In doing these things, they show their contempt for the church and they humiliate the have-nots in their midst.
'It does not insist on its own way' (v. 5b). The person who loves another with agape love cannot at the same time be selfish and demanding of his/her own prerogatives. Agape love and selfishness are mutually exclusive.
'doesn't seek its own way, is not provoked, takes no account of evil' (paroxynetai) (v. 5c). The word paroxynetai has to do with being highly irritated or provoked to anger. Not being irritable or resentful is related to patience. The person who is not irritable or resentful doesn't have a quick temper—and doesn't harbor resentments.
Once again, this is a characteristic of God, who is long suffering and who calls us to emulate this Godly behavior.
'doesn't rejoice in unrighteousness' (v. 6a). There is something in us that enjoys seeing someone slip on a banana peel. There is something in us that loves to watch a powerful business person take a 'perp walk' after being arrested. There is something in us that is happy to see a proud person humbled or a powerful person defanged. There is something in us that loves to gossip.
But none of those attitudes have been implanted in us by God. They are evidence of our sinful natures. The person who loves with agape love will rejoice with those who are rejoicing and grieve with those who are grieving.
'but rejoices with the truth' (aletheia) (v. 6b). The word aletheia usually means something that is true instead of false. However, in this context, it refers to behavior that is true to Godly standards—upright behavior. The one who loves with agape love will not rejoice in another person's downfall, but will rejoice when the other person does what is right.
'bears (stegei) all things' (v. 7a). Paul has been telling us what agape love does not do. Now he tells us what it does do. First, agape love bears all things. The verb stego has two meanings in the New Testament. The first is to cover or conceal something. The second is to forbear or to endure. The second meaning is probably what is intended here.
'believes (pisteuei) all things' (v. 7b). The verb pisteuo comes from the word pistis (faith) and means to believe in something or someone—to trust. The person who 'believes all things' is the opposite of a skeptic, whose basic approach to life is to doubt or disbelieve. The one who loves with agape love is optimistic, and is disposed to believe the best rather than the worst about people.
'hopes (elpizei) all things' (v. 7c). The person who loves with agape love doesn't give up easily on the other person. He/she can recognize that there is a problem, but hopes to resolve the problem. He/she maintains an optimistic, positive attitude rather than a pessimistic, negative attitude.
'endures (hypomenei) all things' (v. 7d). The verb hypomenei comes from two Greek words—hypo(under) and meno (remain). It suggests a 'hunkered down,' defensive posture that endures and perseveres in the face of hardship.
These verses raise a pastoral question. Is there a point beyond which a loving person is not required to bear, believe, hope, and endure? What about a person who is married to an alcoholic or a drug addict or an adulterer or a chronic gambler or a violent, abusive person?Is there a point beyond which God does not expect such people to bear, believe, hope, and endure?
First, let me note that MacArthur sees the four qualities mentioned in these verses as 'hyperbole, exaggerations to make a point. Paul has made it clear that love rejects jealousy, bragging, arrogance, unseemliness, selfishness, anger, resentment, and unrighteousness. It does not bear, believe, hope, or endure lies, false teaching, or anything else that is not of God. By all things Paul is speaking of all things acceptable in God's righteousness and will, of everything within the Lord's divine tolerance' (MacArthur).
Second, we need to be careful not to confuse bearing, believing, hoping, and enduring with passivity. Passivity in the face of evil solves nothing. It took military might, not forbearance, to stop Hitler. It takes well-trained police to stop violent criminals. So also, on a more personal level, it can take well-planned confrontation to deal lovingly with a dysfunctional family member.
Paul, in these verses, is commending, not passivity, but love. Note that most of this letter to the Corinthians is confrontive. The Corinthian Christians are engaged in a number of practices that are not in keeping with God's will, and Paul is doing everything he can to persuade them to change. That kind of active, confrontational love should serve as a model for us when dealing with dysfunctional people.
Most professionals working in the addiction treatment field don't advise family members to sit back and take it. Instead, they advise intervention—and can often help family members plan an intervention. They advise confronting the alcoholic with choices—quit drinking or lose his/her job—quit drink or lose his/her family. They don't do this in anger, but in love. The confrontation is intended to be redemptive—is designed to help the addicted person to move away from self-destructive behavior into a more positive lifestyle—and to provide the addict's family with a safe, wholesome environment.
Bearing, believing, hoping, and enduring need not be passive. In many situations, the loving thing is to confront the person who needs to change his/her lifestyle.
8Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. 9For we know in part, and we prophesy in part; 10but when that which is complete has come, then that which is partial will be done away with. 11When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. 12For now we see in a mirror (Greek: esoptron), dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known. 13But now faith, hope, and love remain (menei—from meno) —these three. The greatest of these is love.
'Love never fails' (v. 8a). Paul now contrasts love with three of the spiritual gifts—prophecy, speaking in tongues, and knowledge. Love will never come to an end, but the need for spiritual gifts is temporary. Paul is thinking eschatologically (end of time—Jesus' Second Coming). In this verse, he contrasts what we experience in this world with what we can expect to experience once the kingdom of God is fully realized.
Yahweh models the unending nature of agape love in his covenant relationship with the Israelite people. Time and again those people failed to be faithful and time and again Yahweh punished them. Those punishments, however, were redemptive rather than destructive. Yahweh allowed the Israelites to suffer for their sins, but Yahweh always provided a way back from their suffering. He redeemed them time after time. That should serve as a model for us. We need to maintain a loving spirit that acts to redeem those who fail us.
Also, love is unending in the sense that it will continue into eternity. When the kingdom of God is fully realized, love will be the chief characteristic of all relationships.
'But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with' (v. 8b). Unlike love, prophecy, speaking in tongues, and knowledge will come to an end when the kingdom of God is fully realized. It isn't that they aren't good gifts, but that they are useful only in this world. They won't be necessary once the kingdom of God is fully realized.
In the next chapter, Paul will make it clear that prophecy is a greater gift than tongues (14:1-5). However, when the kingdom of God comes fully, prophecy will no longer be required. In this world, prophets reveal the will of God to humans. However, in the kingdom of God, we will know God's will without the help of prophets.
The same will be true of speaking in tongues and specially revealed knowledge. These are gifts related to revealing and establishing God's will. They are important in this world but will be irrelevant in the next, where we will know God's will completely.
'For we know in part, and we prophesy in part' (v. 9). Even though the gifts of knowledge and prophecy are God-given, they are nevertheless incomplete. God reveals what the person needs to know to carry out God's purposes, but that is limited.
'but when that which is complete (teleios) has come, then that which is partial will be done away with' (v. 10). The word teleios can be translated 'complete,' 'whole,' 'unblemished,' or 'undivided.' Once again, Paul is thinking eschatologically here. He is contrasting the teleios (which we will experience in the age to come) with the 'partial' (which we experience now). When Christ comes again to usher in the kingdom of God in all its fullness, we will have no need for such things as prophecy, which constitute partial revelation for the time being. Such partial revelations will therefore come to an end.
'When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things' (v. 11). It would be possible to read this verse as a rebuke to the Corinthian Christians, who have failed to 'put away childish things.' That, however, is not Paul's intent. He is instead contrasting the world as we know it now (which we experience as if we were spiritual children) with the world that is to come (which we will experience as spiritually mature people). Once that New Age comes to pass, the things that seem important to us now (such as prophecy and knowledge) will become totally unimportant.
'For now we see in a mirror (esoptron), dimly, but then face to face' (v. 12a). Once again, Paul contrasts what we experience in this age with what we will experience in the age to come. The word esoptron can mean 'looking glass' or 'mirror.' We need to keep in mind that people in Paul's day didn't have the kind of high-quality mirrors that we take for granted today. We are accustomed to looking into a mirror and seeing an exact reflection that tells us how we look.
In Paul's day, however, the mirrors were usually made of metal, and the reflections that people would see in such mirrors would be much less helpful. You might encounter a mirror of that sort in a public restroom at a rest stop along an Interstate highway. State agencies install those mirrors, not because they provide a quality reflection, but because they are more resistant to vandalism than glass mirrors. At best, they will give you an idea whether your hair is mussed. They certainly won't provide the kind of exact reflection that you are accustomed to seeing at home. The next time you see such a mirror, reflect on this verse.
When Paul says that we see in a mirror dimly, he means that the spiritual awareness and insights that we enjoy now are but a dim reflection of the awareness and insights that we will experience in the age to come. In that new age, we will not see dimly, as in the reflection from a bad mirror, but face to face.
This could make us sad that we are so limited in our spiritual vision now, but I would encourage a different view. In those moments when the light suddenly dawns on us spiritually, we experience great wonder and joy. We remember such moments, and often try to share them with other people. We want others to enjoy the vision that we have seen. Just imagine, then, what it will be like in the age to come when God allows us to see everything clearly. We will be like people whose vision is suddenly restored by cataract surgery. Our spiritual vision will suddenly go from cloudy to clear.
'Now I know in part, but then I will know fully, even as I was also fully known' (v. 12b). Once again, Paul contrasts what we experience now with what we will experience in the new age. We know imperfectly now, but in the age to come God will reveal the spiritual mysteries completely. Just as God knows us fully now, in the age to come, we will also know God fully.
'But now faith, hope, and love remain (menei—from meno—abide or remain)—these three. The greatest of these is love' (v. 13). The Corinthian Christians, with their Greek heritage, prize philosophy, wisdom, knowledge, and mysteries. Paul, however, draws their attention to higher values—faith, hope, and love.
It seems surprising that Paul would introduce faith and hope at the end of this love-chapter. His only mention of faith so far has been to note that 'if I have all faith, so as to remove mountains, but don't have love, I am nothing' (v. 2). He hasn't mentioned hope at all.
Faith and hope are important for the present, but won't be needed in the age to come. For the time being, we know God by faith and have hope for the future. When God's kingdom has fully come, we will know God face to face and will embrace the future.
Love is in a different category. It will be as applicable in the New Age as it is in this one. The primary difference is that we love imperfectly now, but will love perfectly then—even as God has loved us. It is the sine qua non (that without which nothing) of the Christian faith.
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
Barclay, William, Daily Study Bible: Letters to the Corinthians, (Edinburgh: The Saint Andrew Press, 1975)
Barrett, C.K., Black's New Testament Commentary: The First Epistle to the Corinthians (Peabody, Massachusetts: Hendrickson Publishers, 1993)
Chafin, Kenneth L., The Preacher's Commentary: 1-2 Corinthians, Vol. 30 (Nashville: Thomas Nelson, Inc., 1985)
Cousar, Charles B., in Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV—Year C (Louisville: Westminster John Knox Press, 1994)
Farris, Stephen, in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The First Readings: The Old Testament and Acts (Grand Rapids: William B. Eerdmans Publishing Co., 2001)
Fee, Gordon D., The New International Commentary on the New Testament: The First Epistle to the Corinthians (Grand Rapids: William B. Eerdmans Publishing Co., 1987)
Hayes, Richard B., Interpretation: First Corinthians (Louisville: John Knox Press, 1997)
Holladay, Carl R., in Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, C (Valley Forge: Trinity Press International, 1994)
Horsley, Richard A., Abingdon New Testament Commentary: 1 Corinthians (Nashville: Abingdon Press, 1998)
MacArthur, John, Jr., The MacArthur New Testament Commentary: 1 Corinthians (Chicago: The Moody Bible Institute of Chicago, 1984)
Morris, Leon, Tyndale New Testament Commentaries: 1 Corinthians, Vol. 10 (Downers Grove, Illinois: InterVarsity Press, 1985)
Nash, Robert Scott, Smyth & Helwys Bible Commentary: 1 Corinthians (Macon, Georgia: Smyth & Helwys Publishing, Inc., 2009)
Sampley, J. Paul, The New Interpreter's Bible: Acts, Romans, 1 Corinthians, Vol. X (Nashville: Abingdon Press, 2002)
Soards, Marion, New International Biblical Commentary: 1 Corinthians (Peabody, Massachusetts: Hendrickson Publishers, 1999)
Turner, G.A., 'Love,' Bromiley, Geoffrey (General Editor), The International Standard Bible Encyclopedia, Volume Three: K-P – Revised (Grand Rapids: William B. Eerdmans Publishing Company, 1986)
Zodhiates, Spiros (ed.), The Complete WordStudy Dictionary: New Testament (Chattanooga, Tennessee: AMG Publishers, 1992)
Copyright 2012, 2017, Richard Niell Donovan
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This is a wisdom psalm, calling people to follow the path of righteousness to obtain the blessings that God confers on the righteous.
This psalm has a good deal in common with Proverbs 2:12-15, 20-22 and Jeremiah 17:5-13, both of which contrast the blessed condition of the righteous with the wretched condition of the unrighteous.
1 Blessed is the man who doesn't walk in the counsel of the wicked,
nor stand in the way of sinners,
nor sit in the seat of scoffers;
2 but his delight is in Yahweh's law.
On his law he meditates day and night.
3 He will be like a tree planted by the streams of water,
that brings forth its fruit in its season,
whose leaf also does not wither.
Whatever he does shall prosper.
'Blessed is the man who doesn't walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of scoffers' (v. 1).
'Blessed.' Modern translations often use the word happy instead of blessed. Both translations are legitimate, but blessed seems preferable because of its religious connotations. Blessedness is a gift of God. We use happy more broadly––often in ways that are profoundly secular and often contrary to biblical standards.
Note the progression of the verbs. The first is walk, which seems somewhat casual or relaxed. Then we have stand, which is more deliberate and fixed. Last, we have sit, which suggests that the person has settled into a particular way of life.
Verse 1 defines the Godly person in terms of what he or she does NOT do:
• The blessed person 'doesn't walk in the counsel of the wicked.' He/she neither seeks nor follows the advice of those whose lives manifest their rebellion against God.
Resisting such people can be difficult, because wicked people often couch their advice in ways that look quite attractive. Furthermore, they often wield power, and are prepared to use it against those who defy them. However, their advice is likely to lead to destruction. Jesus calls us to the narrow, difficult road that leads to life rather than the wide, smooth road that leads to death (Matthew 7:13).
• He/she doesn't 'stand in the way of sinners'––those whose actions have displeased God and who are subject to God's wrath.
The word stand suggests a continuing posture. While the word way can mean a path or road, the psalmist uses it metaphorically to refer to the person's lifestyle or system of values.
All of us must rub elbows at some point with people who live wanton lives. The trick is to keep moving, so that we don't absorb their values, join in their wanton activities, or give the appearance of approving their lifestyle.
• He/she doesn't 'sit in the seat of scoffers.' Scoffers express profound contempt––in this case for God, godly people, and godly ways. When they find an opening to do so, they are likely to move from expressions of contempt to active resistance to Godly people.
In times past, standing in opposition to God and godly people was sufficiently unpopular that only hard core scoffers would persist in their resistance. That is no longer the case. The media often feel compelled to take issue with godly people and godly values wherever they might appear. Television programs and movies seldom portray the Christian faith in a positive light, and often mock Christian people and their way of life. While that is in many ways tragic, it does create an environment where a Christian finds it easy to stand out in opposition to the culture.
'but his delight is in Yahweh's law. On his law he meditates day and night' (v. 2). While verse 1 outlines what the godly person does NOT do, this verse outlines what he or she DOES.
• The blessed person delights 'in Yahweh's law' (Hebrew: torah). While we have come to identify torah with the Pentateuch (Genesis through Deuteronomy), that word also means teachings or instructions. The blessed person loves to learn about God and God's expectations.
While we can easily understand how a person might devote him/herself to following God's law, we find it more difficult to understand how a person could love God's law. God's law often calls us to do things that we don't want to do, such as loving our enemies (Matthew 5:43). It also serves to constrain us from doing things that we might like to do, such as committing adultery.
However, Psalm 19 speaks of God's law with great affection––and in terms that we can readily understand:
• God's law 'is perfect, restoring the soul.'
• It is 'sure, making wise the simple.'
• It is 'right, rejoicing the heart.'
• It is 'pure, enlightening the eyes.'
• It is 'true, and righteous altogether.'
• God's law warns the faithful of dangers that they can then avoid.
• In keeping God's laws, the faithful obtain great rewards.
That last line is key. In keeping God's laws, the faithful obtain great rewards. Are those rewards the natural product of keeping God's laws, or does God confer a blessing on those who keep his laws. Both are true. God has structured things so that virtue produces its own rewards. God also often adds rewards as a gift to those who are faithful.
We have heard stories of people whose lives have been turned around in a positive way when they began to follow God's law and to seek God's will. I remember the story of a workman whose fellow workers were scoffing at his newfound faith. One of them said, 'You don't really believe that Jesus turned water into wine, do you?' The man replied, 'I don't know if he turned water into wine, but I do know that in my house he turned beer into furniture.' If you happen to be one of the people whose life has been turned right side up by newfound faith, you can appreciate how the psalmist could delight in God's law.
• 'He meditates day and night' on God's law. If we truly love something, we are likely to study it in detail and try to master it. That's true of sports fans, woodworkers, golfers, hunters, and devotees of classic cars. They not only study those things, but also spend irrational sums of money in their pursuit. I knew a man whose passion was covering every possible surface in his home with Formica. He also loved working on his 1957 Chevy. His family saw little of him after dinner, because he was passionate about his hobbies.
So we shouldn't be surprised that a person who delights in God's law would meditate on it day and night.
'He will be like a tree planted by the streams of water, that brings forth its fruit in its season, whose leaf also does not wither. Whatever he does shall prosper' (v. 3). In this verse, the psalmist outlines the various blessings that the faithful person experiences by devoting him/herself to God's law:
• A tree planted by a stream of water is truly blessed, because water is always in easy reach. The tree can be assured of bringing 'forth its fruit in its season,' because it always has water. In like manner, its 'leaf also does not wither.' Life is easy for trees that have a dependable water supply.
So it is with the person who loves God's law, meditates on it, and seeks to follow it. God's law helps him to avoid many of life's pitfalls and sets his feet in positive directions. It comforts him when life is difficult. It nurtures his soul.
Also note that the Godly person 'brings forth…fruit in (his/her) season.' The Godly person doesn't just take in nourishment, but also produces Godly fruit. That fruit will have a seasonal character. It won't appear every day or every month. I knew a pastor who served a church for ten years with an attendance of ten or twelve people. Then people began to get the message, and the church prospered for the several decades remaining in his ministry.
Sometimes we won't be privileged to see the fruit. We plant a seed and another waters it, but God will bring the increase (1 Corinthians 3:6)––often at a time when we will not see it. My fantasy is that, in heaven, God will reveal to us the fruits of our labors in his behalf. I am confident that we will be in for pleasant surprises.
• 'Whatever he does shall prosper.' We must be careful here, because we have known faithful people who have not prospered. In fact, many devout and godly people have been martyred for their faith. I prefer to regard this sort of statement as hyperbole––exaggerated language to make a point.
But I would be remiss if I failed to note that Godly people often do prosper as a direct result of their faithful lives. My church history professor used to talk about Quakers, who worked hard, developed reputations for honesty, and lived simply. He noted that their lifestyle was a prescription for growing rich. While the Quakers might not have had the accumulation of wealth as their goal, many did become quite wealthy as a direct result of their Godly lives.
It is also true that a Godly person who tries to live according to God's will can expect to avoid many common pitfalls that ruin other people. They are also more likely than most to live in harmony with their neighbors and to waste less time, energy, and money on frivolous things and unnecessary worries. Godly virtues won't always lead to wealth, but they are likely to lead to a blessed life.
4 The wicked are not so,
but are like the chaff which the wind drives away.
5 Therefore the wicked shall not stand in the judgment,
nor sinners in the congregation of the righteous.
'The wicked are not so, but are like the chaff which the wind drives away' (v. 4). When harvesting grain by primitive methods, the farmer ends up with a pile composed of three parts:
(1) The seed or grain itself, which is the valuable part of the plant.
(2) Straw, a useful byproduct that can be used as animal feed or bedding.
(3) Chaff (the husks of the seed, but not the bran), is not only useless, but it also requires extra effort to remove it.
In Jesus' day, the farmer separated the three parts by throwing the harvested grain in the air in the presence of a breeze. The grain, being the heaviest part of the plant, would settle to the ground. Straw, the next heaviest, would blow a short distance away, where it could be collected. Chaff, being quite light, would blow further away and would neither be collected nor used.
When the psalmist says that the wicked are like chaff, he is saying that they are worthless and doomed to the fate of those who are of no value.
Jesus' portrayal of the judgment of the nations (Matthew 25:31-46) and the parable of the rich man and Lazarus (Luke 16:19-31) portray the fate of such people. In neither of those examples does Jesus limit condemnation to gross sinners, such as Hitler or Stalin or the Mafia. In the passage from Matthew, Jesus portrays the condemnation of those who fail to help those who are hungry, thirsty, naked, sick, or in prison. In the Lazarus story, he portrays the condemnation of a rich man who ignored the desperate need of a beggar (Lazarus) at his doorstep.
Other scriptures (Matthew 3:7-10; John 3:16-17, 36; 1 Corinthians 3:11; 1 Thessalonians 1:5-10; Revelation 20:11-15) state additional criteria, but none offer hope for those who are merely good citizens. Jesus said that the first commandment (in order of importance) is loving God. The second is loving our neighbors. He said, 'The whole law and the prophets depend on these two commandments' (Matthew 22:40). To face Judgment Day with assurance, we need to insure that we love God and our neighbors––in that order.
'Therefore the wicked shall not stand (Hebrew: qum) in the judgment' (v. 5a). The idea of a final judgment is found in both Old and New Testaments (Amos 5:18–20; Zephaniah 1:14-15; Malachi 3:1-7; 4:1-5; Matthew 10:15; 11:22, 24; Romans 2:16; 1 Corinthians 1:8; 3:13; 2 Corinthians 1:14; Philippians 1:6, 10; 1 Thessalonians 5:2-4; 2 Peter 2:9; 3:7; Jude 6; Revelation 6:17).
The Hebrew word qum means stand. In this instance, it means stand as contrasted with fall. The psalmist is saying that, while Godly people will stand successfully the trial of judgment, the wicked will fall––will be convicted––will be subject to punishment.
'nor sinners in the congregation of the righteous' (v. 5b). It is only appropriate that the righteous should not be saddled with sinners as neighbors. The Day of Judgment will separate sinners from the righteous forevermore.
6 For Yahweh knows the way of the righteous,
but the way of the wicked shall perish.
'For Yahweh knows (Hebrew: yada) the way of the righteous' (v. 6a). The Hebrew word yada means know, but has different shades of meaning depending on the context. In this verse, it means 'know relationally.' Yahweh is in deep relationship with the righteous––the kind of relationship that a father and son might experience. In that kind of relationship, the father might not approve of everything the son does, but he would do whatever possible to bring an errant son back into relationship. This verse, therefore, is saying that Yahweh knows and cares about the righteous to the point that he can be expected to keep that relationship intact.
'but the way of the wicked shall perish' (v. 6b). But Yahweh doesn't know the wicked in the same relational way. Given that the wicked are not in relationship with Yahweh, they have no eternal support and can expect to perish.
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
Anderson, A.A., The New Century Bible Commentary: Psalms 1-72 (Grand Rapids: Eerdmans, 1972)
Broyles, Craig C., New International Biblical Commentary: Psalms (Peabody, Massachusetts: Hendrickson Publishers, 1999
Brueggemann, Walter, The Message of the Psalms: A Theological Commentary (Minneapolis: Augsburg Press, 1984)
Clifford, Richard J., Abingdon Old Testament Commentaries: Psalms 1-72 (Nashville: Abingdon Press, 2002)
Craigie, Peter C., Word Biblical Commentary, Psalms 1-50, Vol. 19 (Dallas: Word Books, 1983)
DeClaisse-Walford, Nancy; Jacobson, Rolf A.; Tanner, Beth Laneel, The New International Commentary on the Old Testament: The Book of Psalms (Grand Rapids: Wm. B. Eerdmans Publishing Co., 2014)
Gower, Ralph, The New Manners and Customs of Bible Times (Chicago: Moody Press, 1987)
Kidner, Derek, Tyndale Old Testament Commentaries: Psalms 1-72, Vol. 14a (Downers Grove, Illinois: Inter-Varsity Press, 1973)
Limburg, James, Westminster Bible Companion: Psalms (Louisville: Westminster John Knox Press, 2000
Mays, James Luther, Interpretation: Psalms (Louisville: John Knox, 1994) Xforce keygen autocad civil 3d 2013 64 bit.
McCann, J. Clinton, Jr., The New Interpreter's Bible: The Book of Psalms, Vol. 4 (Nashville: Abingdon Press, 1996)
Ross, Allen P., A Commentary on the Psalms, 1-41, Vol. 1 (Grand Rapids: Kregel Publications, 2012)
Waltner, James H., Believers Church Bible Commentary: Psalms (Scottdale, Pennsylvania: Herald Press, 2006)
Baker, Warren (ed.), The Complete WordStudy Old Testament (Chattanooga; AMG Publishers, 1994)
Baker, Warren and Carpenter, Eugene, The Complete WordStudy Dictionary: Old Testament (Chattanooga: AMG Publishers, 2003)
Bromiley, Geoffrey (General Editor), The International Standard Bible Encyclopedia, Revised, 4 vols. (Grand Rapids: William B. Eerdmans Publishing Company, 1979-1988)
Brown, Francis; Driver, S.R.; and Briggs, Charles A., The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody, Massachusetts: Hendrickson Publishers, 1906, 2004)
Doniach, N.S. and Kahane, Ahuvia, The Oxford English-Hebrew Dictionary (Oxford University Press, 1998)
Fohrer, Georg, Hebrew & Aramaic Dictionary of the Old Testament (SCM Press, 2012)
Freedman, David Noel (ed.), The Anchor Yale Bible Dictionary, 6 vol. (New Haven: Yale University Press, 2007)
Freedman, David Noel (Ed.), Eerdmans Dictionary of the Bible (Grand Rapids: William B. Eerdmans Publishing Co., 2000)
Mounce, William D., (ed.), Mounce's Complete Expository Dictionary of Old and New Testament Words (Grand Rapids: Zondervan, 2006)
Renn, Stephen D., Expository Dictionary of Biblical Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts (Peabody, Massachusetts: Hendrickson Publishers, Inc., 2005)
Richards, Lawrence O., Encyclopedia of Bible Words (Zondervan, 1985, 1991)
Sakenfeld, Katharine Doob (ed.), The New Interpreter's Dictionary of the Bible, 5 vol. (Nashville: Abingdon Press, 2006-2009)
VanGemeren, Willem A. (General Editor), New International Dictionary of Old Testament Theology & Exegesis, 5 vol., (Grand Rapids: Zondervan, 1997)
Copyright 2017, Richard Niell Donovan
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