Word Studies in the Bible

By E. M. Zerr

PROVOKE - EMULATE

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     This heading is selected for an article because the two parts are related to each other in a peculiar manner. Sometimes they may be used interchangeably and at others they are contrasts. This is true not only when the two are considered as to their relation to each other, but the various definitions of each also include both likeness and contrast. How unwise it would be, then, to make any emphatic use of either of these terms without due consideration for the context where they are used in the scriptures. I shall first quote the definitions of Strong and Thayer for the originals of each term, then examine them in some of the passages where they are used.

     One Greek original for "provoke" is ERETHIZO. Strong defines it "to stimulate (especially to anger)." Thayer defines it as follows: "To stir up, excite, stimulate; to provoke." In his comments (the part in black type) he shows it is used both in a good sense and a bad. Another Greek word for "provoke" is PARAPIKRAINO. Strong defines it "to embitter alongside, i.e. (figuratively) to exasperate." Thayer defines it thus: "To provoke, exasperate; to rouse to indignation." The second part of our heading is from ZELOS which Strong defines as follows: "Properly heat, i.e. (figuratively) zeal (in a favorable sense, ardor; in an unfavorable one, jealousy, malice.)" Thayer divides his definition into two parts as follows: "1. zeal, ardor in embracing, pursuing, defending anything. 2. an envious and contentious rivalry, jealousy."

     It doubtless is evident to the reader from these definitions, that every instance of either of the terms of our heading would call for a careful look at the connection in which they are used. Unless such precaution is taken, an erroneous conclusion might be formed about them. Not only might be erroneous, but it could be serious in its reflection upon the character and conduct of the person involved. We will hear such expressions as "he should be punished for provoking his neighbor." Or, "no man has the right to provoke his fellowmen," when we have instructions in the scriptures to "provoke one another."

     We are sure the inspired writers do not contradict each other, hence when they seem to we should examine the subject matters in each passage where these heading terms are used, and learn whether the writer is using them in the favorable or unfavorable sense. The definitions of the words as quoted in the beginning of this article should be noted frequently, then also read what is being written about in the passage that is being considered. Otherwise we may be guilty of condemning some person for the very thing which the Lord told him to do. Or we could speak favorably of an act or practice that should really receive condemnation.

     In Colossians 3:21 Paul says, "Fathers, provoke not your children to anger, lest

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they be discouraged." The very thought expressed here would tell us that the word is used in an unfavorable sense, since the fathers are told not to do it. Hence Thayer includes this reference in his definition of the word "in a bad sense, to provoke." But in 2 Corinthians 9:2 we read "your zeal hath provoked very many." The context shows the apostle is writing about something good, for he had just boasted about it to the brethren in Macedonia. Accordingly in his definition Thayer gives the following: "To stir up, excite, stimulate; in a good sense 2 Corinthians 9:2." The word is used in a good sense in Hebrews 10:24 as follows: "And let us consider one another to provoke unto love and to good works." In Hebrews 3:16 our word is from PARAPIKRAINO, where it is used in a bad sense as may be seen by the connection. After telling us that the Israelites "did provoke" the Lord in the wilderness, he accuses them of sin in the following verse. To condense the term to brief definitions, to provoke in a good sense means to induce another into a good deed. In a bad sense it denotes inciting to wrong.

     The second word of our heading is used in Romans 11:14 where Paul wishes to "provoke to emulation * * * and might save some." Of course the good sense is meant in this passage or it could not "save some of them." But in Galatians 5:20 it is evidently used unfavorably, for it is placed in a group naming "wrath" and "strife" and other evil things. Hence Thayer includes this reference in the second part of his definition. That part says "an envious and contentious rivalry, jealousy." In all probability this is one of the most prevalent evils of our time. Politicians practice it against their opposing candidates. Men in business use it to defeat their competitors. Students in school will resort to it in their efforts to get better grades than their classmates. Contenders in the field of "sports" will even stoop to violence, in order to win a game over their opponents. Sometimes such rivalry will result in serious injury to an opponent and sometimes even in death.