Contrary (1727) enantios by Greek Word Studies

Opponent (1727) (enantios [word study] from enanti = over against in turn from en = in + antíos = set against) is used primarily of place and means over against which pertains to being opposite (as in face to face or fronting someone). Metaphorically enantios means contrary, adverse, hostile (marked by malevolence, open opposition and resistance, not being hospitable), being in opposition to or opposed to. Enantios means over against in terms of direction as in Matthew 14:24... the boat was already many stadia (many furlongs [a furlong is one-eighth of a mile] ) away from the land, battered (beaten and tossed) by the waves; for the wind was contrary (against them). Enantios means opposite or over against someone (see Mk 15:39 below). Enantios is used figuratively of attitudes which are hostile, contrary or opposed to (see note 1Thess 2:15) Enantios is used 8 times in the NT... Mt 14:24 - see above Mark 6:48 And seeing them straining at the oars, for the wind was against (enantios - a them, at about the fourth watch of the night, He came to them, walking on the sea; and He intended to pass by them. Mark 15:39 And when the centurion, who was standing right in front (enantios - against) of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!" Acts 26:9 - see below Acts 27:4 And from there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary (against). Acts 28:17 And it happened that after three days he called together those who were the leading men of the Jews, and when they had come together, he began saying to them, "Brethren, though I had done nothing against (contrary to) our people, or the customs of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the Romans. 1Thessalonians 2:15 (note) (the Jews) who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, Enantios is used 47 times in the Septuagint (Exod. 14:2, 9" class="scriptRef">9; 17.8" class="scriptRef">8" class="scriptRef">39:18; Num. 2:2; Jos. 8:11; 19:12f; Jdg. 1:10; 9:17; 20:34; 1 Sam. 10:10; 13" class="scriptRef">13.5" class="scriptRef">13:5; 17:2, 8; 26:20; 2 Sam. 10:9f; 15" class="scriptRef">11:15; 18:6, 13; 1 Ki. 20:27; 21:10, 13; 22:35; 2 Ki. 2:7, 15; 3:22; 1 Chr. 19:11, 17; 2 Chr. 18:34; Neh. 3:25, 27ff; Ps. 23:5; 35:3; 38:11; Prov. 14:7; Ezek. 17:15; 18:18; 47:3; Dan. 10:13; Obad. 1:11; Nah. 1:11; Hab. 1:3, 9) Here in Titus Paul is referring an adversary or enemy, indicating those who oppose the gospel and are contrary, antagonistic and adversarial to the one who lives out the gospel. Just as it is God’s will that all men be saved (1Ti 2:4; 2 Pe 3:9), so it was the will of the Jews that no one find salvation in Christ. Paul at one time had embraced this adversarial attitude and tried to prevent the gospel from being preached. In recounting his life story of waging a savage, unremitting campaign against the gospel, Paul recalled that I thought to myself that I had to do (persuaded that it was his duty!) many things hostile (enantios - contrary to and in defiance of) to the name of Jesus of Nazareth. (Acts 26:9) In sum, Paul knew full well the character of these he grouped together as the opponent. Times may have changed but the heart of sinful man has not, so you can be assured that when you live out the gospel, you too will encounter and experience the opponent. When an opponent makes a rash, unfounded charge against a believer, the obvious and public testimony of that believer’s life should be so commonly known that the accuser is embarrassed by his false criticism. The true effectiveness of evangelism does not come from manmade methods, strategy, or marketing techniques adapted from the culture, but from the genuine virtue, moral purity, and godliness of believers whose lives give proof of the truth of God’s Word and the power of Christ to redeem men from sin. That is what silences the critics and makes the gospel believable. Paul writes to the Corinthian believers describing them as our letter, written in our hearts, known and read by all men. (2Cor 3:2) Writing to the Thessalonians Paul encouraged them that that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. (see notes 1Thessalonians 1:7; 1:8) As someone has said You may be the only Bible someone ever 'reads' Those who oppose sound speech are put to shame because they cannot find a chink in the believer’s armor. There is no argument as effective as a holy life! So Titus (and we) must be certain that the walk matches the talk. Peter conveyed a similar thought exhorting the tested saints: Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe them, glorify God in the day of visitation (1Pe 2:12-note) and "that by doing right you may silence the ignorance of foolish men." (1Pe 2:15-note) Similarly Paul sought to motivate the Philippian saints to Do all things without grumbling or disputing that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world. (see notes Philippians 2:14; 15) J. H. Jowett rightly said that Fine living is not only a fine argument, it is also an effective silencer of bad men. Bad (5337) (phaulos) means worthless, corrupt, good–for–nothing, depraved, mediocre, unimportant, of no account, vile, evil, wicked, foul, depraved. Worthlessness is the central notion (see Trench below). The word indicates the impossibility of any true gain ever coming forth. Phaulos is used 6 times in the NAS -Jn. 3:20; 5:29; Ro. 9:11; 2Co. 5:10; Titus 2:8; Jas. 3:16 and is rendered as bad, 3; evil, 3. Phaulos is used 8x in the non-apocryphal Septuagint (LXX) - Job 6:3, 25; 9:23; Pr. 5:3; 13:6; 16:21; 22:8; 29:9 Phaulos pertains to being low-grade or morally substandard and thus base. It means being relatively inferior in quality. Jesus used phaulos when He declared that "everyone who does evil (phaulos - Marvin Vincent says "evil...considered on the side of worthlessness) hates the Light, and does not come to the Light for fear that his deeds will be exposed." (Jn 3:20) Jesus speaking of two general resurrections (believers and non-believers), declared that they "will come forth those who did the good deeds to a resurrection of life (and) those who committed the evil (in the sense of worthless) deeds to a resurrection of judgment" (Jn 5:29) Jesus was not teaching justification by works. In context, "good" is believing on the Son so as to receive a new nature that produces good, worthwhile works, while the "evil" done is to reject the Son (the unsaved) and hate the light which has the result of evil or worthless deeds. Vine adds that phaulos refers "primarily denotes slight, trivial, blown about by every wind; then, mean, common, bad, in the sense of being worthless, paltry or contemptible, belonging to a low order of things." (Vine, W. Vine's Expository dictionary of Old and New Testament words). Trench explains that "there are words in most languages, and phaulos is one of them, which contemplate evil under another aspect, not so much that either of active or passive malignity, but that rather of its good-for-nothingness, the impossibility of any true gain ever coming forth from it...This notion of worthlessness is the central notion of phaulos... which in Greek runs successively through the following meanings,—light, unstable, blown about by every wind..., small, slight, mediocre, of no account, worthless, bad; but still bad predominantly in the sense of worthless" Trench goes on to mention some secular uses that illustrate the intent of phaulos: "phaule auletris (Plato, Conv. 215 c), a bad flute-player; phaulos zographos (Plutarch, De Adul. et Am. 6), a bad painter." (Bolding added) (Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000) Paul uses phaulos to remind believers that they will all stand before the judgment seat of Christ...each one (will) be recompensed for his deeds in the body, according to what he has done, whether good or bad (phaulos). (2Cor 5:10) The idea is not that God will reward us for the good things we did and punish us for the bad things we did. He will rather reward us for the worthwhile things we did and not reward us for the worthless things we did. The believer’s sins per se will not be brought into review for judgment at this solemn time. That judgment took place some 2000 years ago, when the Lord Jesus bore our sins in His body on the tree, paying the price in full. In summary, in (2Cor 5:10) phaulos describes deeds that have no possibility of procuring any eternal gain and thus are designated and deemed "worthless". ><>><>><> Titus 2:8 Some Talk About Talk - A man attended a meeting where the guest lecturer was extremely long-winded. When the listener could stand it no longer, he got up and slipped out a side door. In the corridor he met a friend who asked, "Has he finished yet?" "Yes," the man replied, "he's been through for a long time, but he's not aware of it. He simply won't stop!" The idea of coming to the point and saying something worthwhile is also good counsel for us as we talk with others each day. If we are honest with ourselves, we must admit that much of our conversation is nothing more than empty talk. The Lord Jesus warned, "For every idle word men may speak, they will give account of it in the day of judgment" (Mt. 12:36). Pause a minute and think about what your usual conversation is like. What is the subject of most of your discussions? Do you talk too much and not give opportunity for others to speak? Is your speech profitable to others? And above all, do your words glorify God? The Lord can enable you to speak words that build up others and don't just fill the air. Today, make these words of David your prayer: "Set a guard, O Lord, over my mouth; keep watch over the door of my lips" (Ps. 141:3). -- Richard W. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) How easy it is to use many words And give little thought to the things you say! So, willingly yield your lips to the Lord And hearts will be blest by them every day.-- Dennis J. De Haan

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Contrary (1727) enantios

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