Boast (glory, rejoice) (2745) kauchema

To glory (2745) (kauchema akin to aucheo = boast + euchomai = pray to God <> auchen = neck which vain persons are apt to carry in proud manner) strictly speaking describes either a boast (the act) or the ground or the matter of glorying or boasting (the object). The boast can be either proper or improper (sinful, as in 1Co 5:6), and whether it is a good or bad sense is determined by the context. Webster's 1828 definition of "boast" nicely summarizes the good and bad sense of boast... (Bad sense) To brag, or vaunt one’s self; to make an ostentatious display, in speech, of one’s own worth, property, or actions. (Good sense) To glory; to speak with laudable pride and ostentation of meritorious persons or things....Usually, it is followed by of; sometimes by in. If you would glorify your God And thus His name adorn, Be sure you keep your heart from pride; Self-praise and boasting scorn. —Anon. People who sing their own praises usually do so without accompaniment. (From Boast Roast - Our Daily Bread) Those who sing their own praise are usually off key and usually do so without accompaniment! Tozer once said of boasting (in the bad sense)... is an evidence that we are pleased with self; belittling, that we are disappointed in it. Either way, we reveal that we have a high opinion of ourselves. The related verb is kauchaomai which means to boast over a privilege or possession. The idea is to take pride in something (in a bad sense - Ro 2:23-note, in a good or legitimate sense - Ro 5:2-note, Ro 5:3-note; Ro 5:11-note - in Romans 5 kauchaomai = "exult") The related word kauchesis is the act of glorying as in Ro 3:27-note, but Ro 4:2 kauchema speaks of the grounds for boasting. In 2Co 8:24 kauchesis describes Paul's act of boasting about the Corinthians whereas in 2Co 9:3 kauchema refers to the ground on which Paul boasted. Kenneth Wuest commenting on Gal 6:4KJV writes... The word rejoicing is kauchema which means “that of which one glories or can glory, matter or ground of glorying.” The word is not connected with the word glory (doxa [word study]) which is used of God’s glory. It means glory in the sense of exultation, self-congratulation. It does not however have the idea of an excessive or unjustified estimate of one’s self that the English word boasting has. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos or Wordsearch) BDAG - (1) act of taking pride in something or that which constitutes a source of pride (Ro 4:2, Gal 6:4), (2) expression of pride, boast, what is said in boasting (2Cor 9:3) NIDNTT - kauchēma (Pindar) refers to the subject of boasting, to the words used by the boaster, and occasionally also to the act of boasting, although for the latter (especially in the NT) the noun kauchēsis is more frequently found. kauchēsis (Epicurus) can likewise on occasion be used to denote the subject of boasting. Although the ancient Greeks recognize legitimate pride in oneself (e.g. Homer, Il., 6, 208), there is a clear appreciation of the distinction between this and unwarranted bragging, which was pilloried by the satirists and others. Plutarch also attacked ostentation in an essay on Self-praise without Envy. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan or Computer version) EBC - kauchēma, means something one can boast about, rather than kauchēsis, the act of boasting. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or computer version) Kauchema - 11x in 11v in NAS - Translated in NAS as - boast(3), boast about(1), boasting(3), proud(1), proud confidence(1), reason to be proud(1), reason to glory(1), something to boast about(1). The KJV renders kauchema as --- rejoicing 4, to glory 3, glorying 2, boasting 1, rejoice 1. Romans 4:2-note For if Abraham was justified (dikaioo [word study] - declared righteous) by works, he has something to boast about, but not before God. Comment: In other words if Abraham could save himself by what he could do (his works, his keeping of the law), he would have grounds for boasting. Paul's point is that Abraham found nothing according to the flesh, for if he had, he would have had something to boast about. A T Robertson: The rabbis had a doctrine of the merits of Abraham who had a superfluity (a quantity in excess of what he needed for salvation) of "credits" to pass on to the Jews (Lk 3:8) (Study Notes on 4:2) David Guzik: For if Abraham was justified by works, he has something to boast about: If anyone could be justified by works, they would have something to boast about. Nevertheless such boasting is nothing before God (but not before God).. This boasting is nothing before God because even if works could justify a man he would still, in some way, fall short of the glory of God. (Ro 3:23) This boasting is nothing because before God, every pretense is stripped away and it is evident that no one can really be justified by works. (Romans - Chapter 4) Illustration of "Salvation by Works": A preacher, long-departed from the truth of the gospel, told the following story to summarize the faith he taught. It seems that a frog one day fell into a pail of milk, and though he tried every conceivable way to jump out, he always failed. The sides were too high, and because he was floating in the milk he could not get enough leverage for the needed leap. So he did the only thing he could do. He paddled and paddled and paddled some more. And oila!—his paddling had churned a pad of butter from which he was able to launch himself to freedom. The preacher’s message was: “Just keep paddling, keep on working, keep on doing your best, and you will make it.” We smile at this exaggerated simplification, but this actually describes our American “man on the street” folk religion quite well. Despite the fact that “Amazing Grace” is our favorite hymn, most people think that if you just do your best you will somehow make it to Heaven. Modern man is, as a matter of fact, deeply hostile to the concept of justification by faith alone through God’s grace. He is much more comfortable with the motto: “We get our salvation the old-fashioned way. We earn it!” A survey by the Barna Research Group suggests widespread confusion about the gospel - even among churchgoers who feel responsible to spread the gospel. Almost half of the respondents (46%) say they have a personal responsibility to explain their beliefs to others. Most of those “evangelizers” (81%) believe that the Bible is accurate in all its teachings and that Jesus Christ was crucified and resurrected (94%). But 48% of the evangelizers also believe that “if people are generally good, or do enough good things for others...they will earn places in heaven.” “There is plenty of reason for churches to worry if nearly one-half of their people who believe in evangelism also believe in salvation by works,” says George Barna, president of the Barna Research Group. “The central message of Protestantism is in salvation by faith alone in Christ, yet (many) Protestant evangelizers seem to be preaching a different message.” Respondents from “mainline” Protestant churches tended to believe in salvation by works more frequently than those from “evangelical” churches. Yet pastors from mainline churches seemed more confident in their members’ ability to evangelize. Almost half (46%) of mainline pastors believe their congregations are qualified to present the gospel, while only one-fourth (24%) of Baptist pastors do. In a 1992 survey ~1/3 of born-again Christians (and 54% of all respondents including so called "born again") stated that all good people will go to heaven whether they have embraced Jesus Christ or not. (They need to read Ro 3:19,20 and then Ro 3:21-4:25) Furthermore almost 25% of "born again" respondents said that while Jesus was on earth He sinned like other men! As G. K. Chesterton has said, “Merely having an open mind is nothing. The object of opening the mind, as of opening the mouth, is to shut it again on something solid.” BOTH WERE WRONG - A businessman well known for his ruthlessness once announced to writer Mark Twain, "Before I die I mean to make a pilgrimage to the Holy Land. I will climb Mount Sinai and read the 10 Commandments aloud at the top." "I have a better idea," replied Twain. "You could stay in Boston and keep them." The Thief on the Cross - Dwight L Moody : "The thief had nails through both hands, so that he could not work; and a nail through each foot, so that he could not run errands for the Lord; he could not lift a hand or a foot toward his salvation, and yet Christ offered him the gift of God; and he took it. Christ threw him a passport, and took him into Paradise. How Do You Get to Heaven? This question will bring a variety of answers. A confusion of views is evident in the following sampling of opinions gathered for the Radio Bible Class program ‘Sounds of the Times’ • “God wouldn’t send you to hell.” (New York) • “I’ll cross that bridge when I get there.” (Boston) • “You have to believe in God.” (Miami) • “There is nothing I can do about it.” (New York) • “I don’t dare say that I know I’m going.” (Los Angeles) • “Keep the Ten Commandments.” (San Francisco) • “How I live my life...being kind to other people.” (Boston) • “Jesus gave His life for my salvation.” (Los Angeles) • “I couldn’t care less.” (Boston) • “Be a good person.” (Gainesville) • “I feel I’d go to hell.” (San Francisco) 1 Corinthians 5:6 Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? Comment: The idea is that the Corinthians boast that they be the holy body of Christ and can still hold to the world's profane moral standard and do so without being affected by the profanity - Paul says "no" this boasting is not good for the body. The Corinthian church was actually proud that they were ignoring the immoral man's notorious sin! "They thought it showed the whole world how "loving" they were. But you don't show "love" to a body by being kind to a cancer!" (Guzik) The "little leaven" was Paul's metaphor describing the evil in the church, specifically the immoral person he had just described in 1Cor 5:1, 2,3, 4, 5 and mentioned again in 1Cor 5:13). John MacArthur paraphrases this as follows: “Look where your arrogance and your boasting have brought you. Because you still love human wisdom and human recognition and the things of this world, you are completely blinded to the blatant sin that will destroy your church if you don’t remove it.”... In a more modern figure he was saying, “Don’t you know that one rotten apple can spoil the whole barrel?...A large congregation, an impressive Sunday school, active witnessing and visitation and counseling, and every other sort of good program give no protection or justification to a church that is not faithful in cleansing itself. When sin is willingly, or even neglectfully, allowed to go unchallenged and undisciplined, a larger church will be in danger of a larger malignancy! (MacArthur, J: 1Corinthians. Chicago: Moody Press or Logos or Wordsearch) Guzik on a "little leaven": The leaven mentioned isn't merely yeast, but a pinch of dough left over from the previous batch, as in the making of sourdough bread. This is how bread was commonly leavened in the ancient world, and little pinch of dough from the old lump could make a whole new lump of dough rise and "puff up" – so the work of leaven was thought to be an illustration of the work of sin and pride. The presence of a little can corrupt a large amount. In this light, the Passover command to purge the leaven had a health purpose. This method of fermentation, used week after week, increased the danger of infection or food poisoning, so at least once a year, the Israelites started from scratch. (Guzik) 1 Corinthians 9:15 But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one. John MacArthur comments: Kauchema refers to that in which one glories or to the basis for glorying. It also carries the idea of rejoicing or reveling. Because it is frequently done in pride, boasting is usually a sin; but it need not be proud and sinful. Paul’s boast was not intended to convey arrogance but joy. He was so glad for that spiritual privilege and commitment in which he rejoiced that he would rather die than contradict it. He had his priorities right, receiving his joy from exercising his privilege to restrict his freedoms rather than from using them. His boasting was far different from boasting of his accomplishments, as he immediately makes clear. (MacArthur, J: 1Corinthians. Chicago: Moody Press or Logos or Wordsearch) David Guzik: Paul's boasting wasn't that he preached the gospel (he had to do that: for necessity is laid upon me), but that he was able to do it without asking his hearers for support. Remember that Greek culture, which the Corinthian Christians were so approving of, looked its nose down upon all manual labor. Even though the Corinthian Christians seemed to think less of Paul because he worked with his own hands to support himself, Paul was not embarrassed by this at all. He will boast about it! (Guzik) 1 Corinthians 9:16 For if I preach the gospel (euaggelizo/euangelizo [word study]), I have nothing to boast of, for I am under compulsion (anagke [word study]); for woe is me if I do not preach the gospel. MacArthur: He gloried (boasted) in the gospel but not for it. He had absolutely nothing to do with the giving or the content of the gospel. He simply received the revelation. Nor was he boasting of his commitment to or ability in preaching the gospel. He did preach the gospel, more diligently than anyone of whom we know, but for this he was under compulsion (Ed: Paul was "constrained" in light of Christ's clear call on his life -- see Acts 9:3, 4, 5, 6, 26:13, 14,15, 16, 17, 18, Ro 11:13, Acts 26:19). 2 Corinthians 1:14 (Read context= 2Co 1:12, 13 - where "proud confidence" = the related noun kauchesis) just as you also partially did understand us, that we are your reason to be proud as you also are ours (Ed: our reason to be proud), in the day of our Lord Jesus (Ed: Second Coming). Comment: This verse is somewhat difficult to understand. The NET Bible says "that we are your boast even as you are our boast." Here is the NLT paraphrase of 2Cor 1:13-14NLT to help understand this passage: Our letters have been straightforward, and there is nothing written between the lines and nothing you can't understand (Ed: That is, he really was telling the truth, and he wasn't communicating with manipulative hidden meanings). I hope someday you will fully understand us, even if you don't understand us now. Then on the day when the Lord Jesus returns, you will be proud of us in the same way we are proud of you. Henry Morris: "A crown of rejoicing" (see 2Co 1:14KJV) awaits those who will be greeted by people won to Christ, in part through their witness, in the day when Christ returns (compare 1Th 2:19-note). (Defender's Study Bible Notes - online) 2 Corinthians 5:12 We are not again commending ourselves to you but are giving you an occasion (aphorme [word study] = base of operations, material with which to glory) to be proud (KJV = glorying) of us, so that you will have an answer for those who take pride (kauchaomai = boast) in appearance (externals ~ reputation = what others see) and not in heart (internals ~ character = what God sees! 1Sa 16:7). MacArthur comments that kauchema: "here it refers to their confidence in his spiritual integrity (cf. 2Co 1:14; 9:3; Gal 6:4; Php 1:26; Php 2:16; Heb. 3:6). Turning the tables on his accusers, Paul denounced them as those who take pride in appearance and not in heart. Because their outward religious appearance did not match the corruption that was in their hearts they, not Paul, were the hypocrites lacking integrity. (MacArthur, J: 2Corinthians. Chicago: Moody Press or Logos or Wordsearch) 2 Corinthians 9:3 (Context = 2Cor 9:1,2 where "boast" in v2 = kauchaomai) But I have sent the brethren (Ed: Titus and two unnamed Christians), in order that our boasting about you may not be made empty (kenos [word study] = without content, hollow) in this case, so that, as I was saying, you may be prepared; MacDonald: They (Titus and the other 2 brothers) were being sent (to the Corinthians) so that Paul’s boasting concerning the Corinthians would not be in vain with regard to the collection. The mission of the three brethren would be to ensure that the collection was prepared by the time that Paul got there. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) Galatians 6:4 (Context = Gal 6:1, 2, 3) But (contrast = what's being contrasted?) each one must examine (dokimazo - used of assaying metals or testing money - see word study) his own work, and then (assuming he passes the test) he will have reason for boasting ("rejoicing" in Gal 6:4KJV) in regard to himself alone, and not in regard to another. Comment: Paul's point is that we need to test ourselves to be sure our motives are pure and our purpose is to bring glory to the Father (Mt 5:16) when we consider giving spiritual help to someone cause in a trespass! If we "pass this test" then we have a ground for glorying, rejoicing or boasting. John Stott on Gal 6:1-4: Notice the assumption which lies behind this command, namely that we all have burdens and that God does not mean us to carry them alone. David Guzik: But let each one examine his own work: Instead of deceiving ourselves, we must take a careful and a sober examination of our works before God. If we don't, and if we carry on under our self-deception, then we may think our works are approved before God, when really they aren't. We want to have our work approved before God, so that our rejoicing on the day of reward can be for our own work (himself alone), and not in the work of another. There is another aspect to rejoicing (boasting) in himself. It means having joy at your own walk with the Lord, instead of feeling spiritual because some around you perhaps are overtaken in any trespass. (Guzik) William MacDonald adds: This seems to be a warning against the habit of comparing ourselves with others, and finding cause for satisfaction. The apostle points out that we will be examined individually and not in comparison with others at the Judgment Seat of Christ. Therefore, we should take heed to ourselves, so that we might be able to rejoice in our work rather than in others’ failures. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) Philippians 1:26-note (Phil 1:25) so that your proud confidence in me may abound in Christ Jesus through my coming to you again. John MacArthur: So that translates hina, which, when used with a subjunctive verb, introduces a purpose clause. Paul’s continuing to serve the Philippian church would be for the purpose of causing their proud confidence in him to abound in Christ Jesus through his coming to them again. In the Greek text, the phrase in Christ Jesus precedes the phrase in me, and that is the order Paul must have had in mind, the idea being: “in order that your proud confidence may abound in Christ Jesus, as He is seen in me.” (MacArthur, J. Philippians. Chicago: Moody Press or Logos or Wordsearch) Philippians 2:16-note holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. Hebrews 3:6-note but Christ was faithful as a Son over His house-- whose house we are, if we hold fast our confidence (parrhesia = literally bold speech, freedom of speech) and the boast of our hope (In Scripture "hope" not = "hope so" but is an absolute assurance that God will do good to me in the future. See elpis [word study]) firm until the end. Comment: Be aware what this verse DOES NOT teach - It does not mean that one is saved by hanging on the to the end! It does mean that continuation to the end is the proof of the reality of one's faith. MacDonald: At first this might seem to imply that our salvation is dependent on our holding fast. In that case, salvation would be by our endurance rather than by Christ’s finished work on the cross. The true meaning is that we prove we are God’s house if we hold fast. Endurance is a proof of reality. Those who lose confidence in Christ and in His promises (boast in our hope) and return to rituals and ceremonies show that they were never born again. It is against such apostasy that the following warning is directed. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) EBC - The Christian looks forward eagerly, expecting God’s triumph. To be God’s house, then, means to persevere in quiet confidence, knowing that one has matter for pride in the Christian hope. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or computer version) I Howard Marshall has the following summary in answer to his article entitled "Should Christians Boast?"... Zmijewski suggests that the verb kauchaomai (and by extension kauchema) has two meanings, depending on the object. One is positive: “to take pride in”; the other is negative: “to brag.” The former usage has the meaning of “to rejoice, exult or express confidence in someone or something.” It would be better not to use the term “pride” (or certainly not the term “boasting”) in that context since it is so open to misunderstanding. The positive usage arises when one is rejoicing about other people and about what God is doing rather than about oneself or one’s own successes, although believers can also exult in what God is doing in their own lives. The negative usage tends to be about oneself and to involve elements of comparison with other people. It may also be “empty” in the sense that the pride is misplaced, and it is always so when it takes place in relation to one’s spiritual status and expresses self-sufficiency without the need for God and His grace. Further, human boasting tends almost inevitably to involve comparison with other people and establishing one’s superiority to them. For the New Testament, however, there is an expression of joy and confidence in what God does in a person that involves no sense of superiority to or comparison with others. Yet the risk is particularly great even at this point. A person may be tempted to take the credit for what God does and to think he or she is better than others even when thinking of what God has done. The New Testament teaching, then, is clear. There is a boasting in things human, and there is a rejoicing and confidence in God and what He does. The former is illegitimate and sinful, and the latter is appropriate and good. It follows that “boasting” is often used in a negative way, and even when it is being used in a positive way, a person runs the risk of that exultation or rejoicing sliding over into pride and comparison with other people. There is only one thing in which Christians can glory and that is the cross of Christ, by which they are crucified to the world and its standards and achievements (Gal. 6:14). (Should Christians Boast -- By I. Howard Marshall - BSac 159:635 July 02) Kauchema - 15x in the non-apocryphal Septuagint (LXX) - Dt 10:21; 26:19; 33:29; 1Chr 16:27; 29:11; Ps 89:17; Pr 11:7; 17:6; 19:11; Jer 13:11; 17:14; 51:41; Zeph 3:19-20; Zech 12:7. Below are some of these uses... Deuteronomy 10:21 "He is your praise (Heb = tehillah = praise, song, adoration; Lxx = kauchema) and He is your God, who has done these great and awesome things for you which your eyes have seen. Deuteronomy 26:19 (Context = speaking of Israel - Dt 29:18) and that He will set you high above all nations which He has made, for praise (Heb = tehillah = praise, song, adoration; Lxx = kauchema), fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken." 1 Chronicles 29:11 (David's prayer) "Yours, O LORD, is the greatness and the power and the glory (Heb = tipharah = beauty; Lxx = kauchema) and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O LORD, and You exalt Yourself as head over all. Psalm 89:17 For You are the glory (Heb = tipharah = beauty; Lxx = kauchema) of their strength, and by Your favor our horn is exalted. Spurgeon explains: Surely in the Lord Jehovah have we both righteousness and strength. He is our beauty and glory when we are strong in him, as well as our comfort and sustenance when we tremble because of conscious weakness in ourselves. No man whom the Lord makes strong may dare to glory in himself, he must ascribe all honour to the Lord alone; we have neither strength nor beauty apart from him. (Ed: That is the Lord is the ground of any and all boasting in the life of a believer.) Proverbs 17:6 Grandchildren are the crown of old men, and the glory (Heb = tipharah = beauty; Lxx = kauchema) of sons is their fathers. Proverbs 19:11 A man's discretion makes him slow to anger, and it is his glory (Heb = tipharah = beauty; Lxx = kauchema) to overlook a transgression. Jeremiah 13:11 'For as the waistband clings to the waist of a man, so I made the whole household of Israel and the whole household of Judah cling to Me,' declares the LORD, 'that they might be for Me a people, for renown, for praise (Heb = tehillah = praise, song, adoration; Lxx = kauchema) and for glory; but they did not listen.' Jeremiah 17:14 Heal me, O LORD, and I will be healed; Save me and I will be saved, For You are my praise (Heb = tehillah = praise, song, adoration; Lxx = kauchema) . Zephaniah 3:19 (Zeph 3:17 God is actually singing) "Behold, I am going to deal at that time with all your oppressors, I will save the lame And gather the outcast, And I will turn their shame into praise and renown In all the earth (Context = The end of the Great Tribulation and beginning of the Millennium) - Zeph 3:15 describes Messiah dwelling in their midst! see Ezekiel 34:24; Zechariah 14:9,16; Matthew 19:28). 20 At that time I will bring you in, even at the time when I gather you together; Indeed, I will give you renown and praise Among all the peoples of the earth, When I restore your fortunes before your eyes," Says the LORD. Henry Morris comments: For thousands of years, including today, the name Israelite or Jew has been a reproach and a byword in all nations. In the day when the Lord will "turn back your captivity," however, it will not be a reproach but "a praise!" (Defender's Study Bible online - see all Dr Morris' interesting comments on Zephaniah 3) Zechariah 12:7 "The LORD also will save the tents of Judah first, so that the glory (Heb = tipharah = beauty; Lxx = kauchema) of the house of David and the glory (Heb = tipharah = beauty; Lxx = eparsis = lifting up, elation, pride) of the inhabitants of Jerusalem will not be magnified above Judah. APPLICATION This word study on kauchema in the context of Philippians 2:16 begs the practical question we each need to answer... WILL YOU HAVE CAUSE TO GLORY AT THE BEMA SEAT? (See Note) Edwards writes... "Rejoice" or "boast" can speak of a pride which is not sinful; rather the satisfaction of a job well done for the Lord. I think this is the thought here. As these believers continue down the path of maturity, fulfilling their design in life, Paul will have great satisfaction in the day of Christ. The satisfaction will stem from the fact that he has not labored or run "for emptiness." (Philippians) In this section although not specifically stated, Paul clearly has in mind the Judgment Seat of Christ (Bema or Judgment Seat of Christ for believers), where he would see the fruits of his ministry. He feels a responsibility not only to see souls saved but also to present every man perfect in Christ (Col 1:28-note). The success of the saints at Philippi in working out their own salvation and proclaiming the gospel to others will be a cause of boasting to Paul. Alexander Maclaren discusses the relationship between the faithfulness of the saints at Philippi and Paul's glorying in the Day of Christ... The Apostle strikes a solemn note, which was always sounding through his life, when he points to that great Day of Christ as the time when his work was to be tested (cp 1Co 3:8, 9, 10, 11, 12, 13, 14, 15). The thought of that gave earnestness to all his service, and in conjunction with the joyful thought that, however his work might be marred by failures and flaws, he himself was ‘accepted in the beloved,’ (Ep 1:6KJV-note) was the impulse which carried him on through a life than which none of Christ’s servants have dared, and done, and suffered more for Him. Paul believed that, according to the results of that test, his position would in some sort be determined. Of course he does not here contradict the foundation principle of his whole Gospel, that salvation is not the result of our own works, or virtues, but is the free unmerited gift of Christ’s grace. But while that is true, it is none the less true, that the degree in which believers receive that gift depends on their Christian character, both in their life on earth and in the day of Christ. (E.g., see 1Ti 4:7, 8-note) One element in that character is faithful work for Jesus. Faithful work indeed is not necessarily successful work, and many who are welcomed by Jesus, the Judge (2Ti 4:1-note), will have the memory of many disappointments and few harvested grains. It was not a reaper, ‘bringing his sheaves with him,’ (Ps 126:6) who stayed himself against the experience of failure, by the assurance, ‘Though Israel be not gathered yet shall I be glorious in the eyes of the Lord.’ (Is 49:5KJV) If our want of success, and others’ lapse, and apostasy or coldness has not been occasioned by any fault of ours, there will be no diminution of our reward. But we can so seldom be sure of that, and even then there will be an absence of what might have added to gladness. (Philippians 2:16 A Willing Sacrifice) BECAUSE I DID NOT RUN IN VAIN NOR TOIL IN VAIN: hoti ouk eis kenon edramon (1SAAI) oude eis kenon ekopiasa (1SAAI): (Isa 49:4; 1Co 9:26; Gal 2:2; 4:11; 1Th 3:5) Paul like any good spiritual financier desires that his costly "investments" will yield a good return. He does not want his investment in their lives to yield nothing and so he appeals to them. He cannot run their race but in a sense is seeking to motivate them out of love for him to run their race with endurance, to fight the good fight, to keep the faith and to finish their course that they might receive the award awaiting all those who have loved the Lord's appearing and have lived accordingly (2Ti 4:8-note) Adolf Deissmann alluding to the fact that Paul was a weaver of tent-cloth has the following thought regarding Paul's frequent use of the word "labor" writing that the frequent references to “labour in vain” are a trembling echo of the discouragement resulting from a width of cloth being rejected as badly woven and therefore not paid for." (Deissmann, A., & Strachan, L. R. M. Light From the Ancient East. Page 317 - Online) Run (5143) (trecho) literally refers to moving forward rapidly and so to run. In the Septuagint it was used to describe the running of a warrior in battle. Trecho means to progress freely and advance rapidly. The idea is to spend one’s strength in performing or attaining something. Trecho - 20x in 17v - 48" class="scriptRef">Matt 27:48; 28:8; Mark 5:6; 15:36; Luke 15:20; 24:12; John 20:2, 4; Rom 9:16; 1 Cor 9:24, 26; Gal 2:2; 5:7; Phil 2:16; 2 Thess 3:1; Heb 12:1; Rev 9:9. NAS = ran(7), run(7), running(3), runs(1), rushing(1), spread rapidly(1). In the phrase "I did not run in vain..." Paul speaks as if looking back over his life from that future day when he is standing at the Judgment Seat in the Day of Christ. The word picture ("run in vain") is an athletic metaphor taken from the Greek stadium in which races were run in order to receive a temporal prize. Here Paul alludes to the eternal prize even as he did in his letter to the Corinthians where he wrote... Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. And everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified. (1Cor 9:24-27) (click note on "Running to Win")

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Boast (glory, rejoice) (2745) kauchema

Greek Word Studies

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