Zeal
Zeal is always in the NT the translation of the same word, , , and always in a good sense; the bad sense is translated by envy. As a desirable quality in the Christian, the word is almost peculiar to St. Pauls letters and speeches. Its contemporary use was chiefly in a bad sense; it stood for envy, and as a proper noun it furnished the party name that covered a very pernicious patriotism (). St. Paul converted the word, as he converted the quality in himself, kept its force, and rightly directed its aim. (Cf. the redemption of the word enthusiasm in the last century.)
1. Zeal of God for man.-Both OT and NT insist on the zeal of God for man, the direct opposite of the Epicurean idea. The zeal of the Lord of Hosts (2Ki 19:31, Isa 37:32) is for mans love, mans righteousness, for man to be sensible with himself and regard his own permanent interests (Deu 30:20), and make it possible for God to continue His abundant liberality (Psa 81:13-16); for the welfare and vigour of the Chosen People, the hope of mankind; at least a working remnant shall be preserved. Men may appeal to the zeal by intercession (Isa 33:15). Gods jealousy is love demanding love, not satisfied with toleration or occasional faithfulness. To remember Gods zeal frees His ever-presence from all savour of spying (Psalms 139), and His commandments from the nature of arbitrary exactions (Deu 32:47, Eze 18:23). In the NT Gods zeal for man is the motive of the Incarnation (Joh 3:16), and is set forth in parables, such as the Lost Sheep and the Wicked Husbandman. Gods zeal is burning love in action through boundless sacrifice.
2. Zeal for God in man.-Zeal for God in man is commanded and commended-even consuming zeal (Psa 69:9, approved by being quoted of the Christians zeal, Joh 2:17). Language of strong reproof is addressed to the sluggard about his own character, the lukewarm in works of love, to those neither hot nor cold (Rev 3:15, 1Co 14:12). Such faith cannot save (Jam 2:14-18). Christians are to be a peculiar people, zealous of good works (Tit 2:14), not weary in well-doing (Gal 6:9), with zeal making light of hardship, like a soldiers (2Ti 2:3). Phinehas received a reward as zealous for his God (Num 25:13). Elijah, out of zeal for Gods honour as much as fear, could not remain among a people whose daily life was blasphemous against Him. 1 Cor. is filled with practical solutions needed by Christian zeal if it was not to drive men out of the world, where the most ordinary customs had heathen significance. How far may the zealot for a higher morality and a purer religion seem to compromise with such? May he dine with his heathen relatives? marry them? divorce them if already married? Can slaves continue to serve heathen masters? Also the Christian must have zeal for his own character, develop all his talents for usefulness, have an ambitious morality, and not allow wealth (Mat 19:21) or even natural claims (Mat 10:37) to hinder consecration to God.
3. Perversion of zeal.-The acquisition in all languages of a bad meaning by words originally denoting true zeal is evidence of universal experience that zeal is liable to dangerous perversion. This occurs through (i.) impatience at Gods patience, (ii.) over-devotion to an object subsidiary to the highest, (iii.) intrusion of feelings for self. From (i.) comes the depression which breaks out in the opening verses of so many Psalms (cf. Psalms 22; note the triumphant assurance and renewed zeal of its close). The despair of Elijah is replaced by the calmer zeal of Elisha, ever mindful of the invisible forces at work for good (2Ki 6:16). Zeal is not the same as haste for results (Isa 28:16). The latter when powerless leads to depression, when powerful to persecution (2Ki 10:16, 2Sa 21:2). (ii.) The Pharisees had a zeal for God, but not according to knowledge. The over-exaltation of legal observance and of national independence led them to the axiom that Jesus was a foe, to be consistently opposed whatever He said or did, and to be silenced some way or other (Joh 11:47-50). Their zeal thus leads almost to blasphemy against the Holy Ghost, and to the Crucifixion. From (iii.) come spiritual conceit, the idea that we have whereof to glory (Rom 4:2) even toward God; the showy religionism of the Pharisees (Mat 23:5); the love to have the pre-eminence (3Jn 1:9), and that envy which is the rottenness of the bones (Pro 14:30). It is also a basal motive of , zealous preference for a truth, leading to the abandonment of a society in which satisfactory prominence is not given to this special object of enthusiasm.
4. Zeal in man against God.-There is a final perversion of zeal possible, the zeal in man against God. Compare the fierce activity and watchfulness of Judas with the sluggishness of the most zealous apostle, Peter.
Stacy Waddy.
Fuente: Dictionary of the Apostolic Church
ZEAL
A passionate ardour for any person or cause. There are various kinds of zeal; as,
1.An ignorant zeal, Rom 10:2; Rom 3:1-31 :
2.A persecuting zeal, Php 3:6.
3.A superstitious zeal, 1Ki 18:1-46 : Gal 1:14.
4.An hypocritical zeal, 2Ki 10:16.
5.A contentious zeal, 1Co 11:16.
6.A partial zeal, Hos 7:8.
7.A temporary zeal, 2Ki 12:1-21; 2Ki 13:1-25 : Gal 4:15-16.
8.a genuine zeal, which is a sincere and warm concern for the glory of God, and the spiritual welfare of mankind. This is generally compounded of sound knowledge, strong faith, and disinterested regard; and will manifest itself by self-denial, patient endurance, and constant exertion.
The motives to true zeal are,
1.The divine command, Rev 3:19.
2.The example of Christ, Act 10:38.
3.The importance of the service of Christ.
4.The advantage and pleasure it brings to the possessor.
5.The instances and honourable commendation of it in the Scriptures: Moses, Phineas, Caleb, David, Paul, &c. Gal 4:18. Rev 3:15, &c. Tit 2:14.
6.The incalculable good effects it produces on others, Jam 5:20.
See Reynolds and Orton on Sacred Zeal; Evan’s Christian Temper, ser. 37; Hughes’s Sermon on Zeal; Mason’s Christ. Mor. ser. 28.
Fuente: Theological Dictionary
Zeal
(From delos, a derivative of deo “to boil”, to “throb with heat”), is “a necessary effect of love”, being “the vehement movement of one who loves to [secure] the object of his love” (vehemens motus amantis in rem amatam, St. Thomas, Summa Theol. I-II:28:4). Here the distinctive note is in the vehemence, or intensity, of the action to which love impels, an intensity which is proportioned to that of the love felt. As there is two kinds of love, the amor concupiscentiae, which is self-regarding, and the amor amicitiae, which is altruistic, two corresponding kinds of zeal might be distinguished, but by usage the term is restricted to the zeal prompted by the amor amicitiae; indeed in its religious sense it is applied solely to the zeal inspired by the love of God, to the ardent endeavours and works undertaken to promote His glory. Here again we can subdivide according as this zeal for God manifests itself in works of devotedness directed towards the fulfillment of the first or the second of the two great Commandments. In the Bible (cf. Psalm 63:10; Numbers 25:11; Titus 2:14, etc.) it is mostly used in the first of these applications; in the phrase “zeal for souls” it is used in the second, and in this sense it is much the more common among religious writers.
Zeal, being love in action, just on that account tends to remove as far as lies in its power all that is injurious or hostile to the object of its love; it has thus its antipathies as well as its attractions. Moreover, since, though itself appertaining to the will, it presupposes an exercise of judgment as to the appropriate means for the attainment of its object, we must further distinguish true and false zeal, according as the judgment guiding it is sound or unsound. Thus St. Paul’s zeal was zeal throughout, but it was false zeal in the days when he persecuted the Church, true zeal when he became its Apostle. “Caritas Christi urget nos” are the words with which this Apostle described the promptings within his own breast of this zeal which contributed so powerfully to lay the foundations of the Catholic Church. And it is a zeal of like nature which, enkindled in the breasts of so many generations of ardent followers of Christ, has, in its co-operation with the lavish gifts of the Holy Spirit, built that Church up into the greatest marvel of human history. For it is the zeal of all those devout souls which, as distinguished from the lukewarmness of the ordinary Christian, has sent forth the Apostles and missionaries to their lives of self-sacrifice, has filled the sanctuaries with an unfailing supply of good priests and the cloisters with throngs of fervent religious, which has organized, sustained, and developed so splendid an array of works of charity to meet almost every conceivable need of suffering humanity.
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ST. FRANCIS DE SALES, Treatise on the Love of God, X, xii-xv; RODRIGUEZ, The Practice of Christian Perfection, III, tr. 9, chap. x; SAINT-JURE, On the Knowledge and Love of Our Lord, xxii, sect. 13; HOUDRY, Bibliotheca Praedicatorum, s.v. Zeal, which contains a full bibliography and numerous extracts bearing on the subject.
SYDNEY F. SMITH Transcribed by Michael T. Barrett Dedicated to all who are zealous for the Catholic Faith
The Catholic Encyclopedia, Volume XVCopyright © 1912 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1912. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Zeal
a passionate ardor for any person or cause. The word in Hebrew is, kinah, from , kanah, “to flush” with passion.The Sept. usually renders it by (the New Test. term), which is derived from , “to be hot.” Thus we say, “a fiery zeal.” The psalmist says (Psa 69:9), “The zeal of thine house hath eaten me,” or consumed me like fire (see Bauer, De Messiae Zelo pro Domo Dei, Viteb. 1744). Zeal is an earnestness arising either from good or evil motives (2Sa 21:2; 1Co 14:12; Col 4:13). Thus Phinehas was commended because he was zealous for Jehovah (Num 25:11-13); but Jehu, when he slew the priests of Baal and the family of Ahab, was zealous in order to gain public applause, (2Ki 10:16-31). Zeal may be misdirected, or it may be honorable (Php 3:6; Gal 4:17-18; Tit 2:14; Psa 69:9; Joh 2:17). Zeal is attributed in Scripture to God as well as to man (2Ki 19:31; Isa 9:7; Eze 5:13). There are a various kinds of zeal, as
(1) an ignorant zeal (Rom 10:2-3);
(2) a persecuting zeal (Php 3:6);
(3) a superstitious zeal (1 Kings 18; Gal 1:14);
(4) a hypocritical zeal (2Ki 10:16);
(5) a contentious zeal (1Co 11:16);
(6) a partial zeal (Hos 7:8);
(7) a temporary zeal (2Ki 12:13; Gal 4:15);
(8) a genuine zeal, which is a sincere and warm concern for the glory of God, and the spiritual welfare of mankind (Gal 4:18; Rev 3:19). This last is generally compounded of sound knowledge, strong faith, and disinterested regard; and will manifest itself by self-denial, patient endurance, and constant exertion.
The motives to true zeal are
(1) the divine command (Rev 3:19);
(2) the example of Christ and the end of his death (Joh 2:17; Act 10:38; Tit 2:14);
(3) the importance of his service;
(4) the advantage and pleasure it brings to the possessor;
(5) the instances and honorable commendation of it in the Scriptures: Moses, Phineas, Caleb, David, Paul, etc. (Gal 4:18; Rev 3:15, etc.); (6) the incalculable good effects it produces on others (Jam 5:20). See Reynolds and Orton on Sacred Zeal; Massillon, Charges; Evans, Christian Temper, sermon 37; Hughes, Channing, and Chapin, Sermon on Zeal; Mason, Christ. Mor. sermon 28; Natural History of Enthusiasm. SEE FAITH; SEE FANATICISM; SEE JEALOUSY,
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Zeal
an earnest temper; may be enlightened (Num. 25:11-13; 2 Cor. 7:11; 9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a Christian grace, it must be grounded on right principles and directed to right ends (Gal. 4:18). It is sometimes ascribed to God (2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).
Fuente: Easton’s Bible Dictionary
Zeal
ZEAL.It is not easy to distinguish zeal (Gr. from to boil) from enthusiasm (which see); but, as regards the derivation, the former indicates the character, the latter the source of the inward state; and, as regards the meaning, the former lays stress on the volitional, the latter on the emotional aspect of the complex condition of soul. As ardour in embracing, pursuing, or defending an object, it is ascribed to Phinehas (Num 25:11; Num 25:13), Elijah (1Ma 2:58), the Jewish people (Act 21:20, Rom 10:2). St. Paul claims it for himself (Act 22:3, 2Co 11:2, Gal 1:14, Php 3:6), and commends it in the Corinthians (2Co 7:7; 2Co 7:11; 2Co 9:2) and Epaphras (Col 4:13, variant reading for labour). The same Greek word is used in the bad sense of jealousy, which is condemned in the Apostolic writings (1Co 3:3, 2Co 12:20, Gal 5:20, Jam 3:14; Jam 3:16). A quotation from the Psalms (Psa 69:9) is applied to Jesus to describe the impression made on the disciples by the first cleansing of the Temple (Joh 2:17). This may throw some light on the problem of the repetition of the act at the close of the ministry (Mat 21:12-17, Mar 11:15-18, Luk 19:45-46), as the first, may have been due to His fresh enthusiasm for His vocation, the second may have been a more deliberate assertion of His Messianic claim. As zeal in the fulfilment of His purpose is ascribed to God (2Ki 19:31, Isa 9:7; Isa 37:32; Isa 59:17; Isa 63:15, Eze 5:13), the mood itself as well as the occasion of it was worthy of Jesus as the Son of God.
From this term is derived the name of one of the Jewish parties, the Zealots (which see), to which, as his surname indicates, Simon the disciple (Luk 6:15, Act 1:13) had belonged. The zeal of Jesus for the Temple may have been what drew Simon to Him.
Alfred E. Garvie.
Fuente: A Dictionary Of Christ And The Gospels
Zeal
We can have no lively idea of this word, but as it is made use of by the Lord Jesus Christ. But when we hear that blessed Holy One, by the spirit of prophecy, crying out, “the zeal of thine house hath eaten me up.” (Psa 69:9) And when we behold in confirmation of it, such a miracle as scourging from the temple the multitude of those who performed it-a miracle, properly considered, almost as great as any Christ performed on earth; such a view of Jesus may, but nothing else can, give a lively idea of zeal! (Joh 2:13-17)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Zeal
zelos (G2205) Zeal, Emulation
phthonos (G5355) Envy, Jealousy
Although these words are frequently joined by Paul (Gal 5:20-21), Clement of Rome (Epistula i ad Corinthios 3, 4, 5), Cyprian (De zelo et livore), and classical writers as well, there are differences between them. First, zelos is a middle term and sometimes is used in Scripture in a good sense but more frequently in an evil one. Phthonos, however, never has a good meaning; it is always used in an evil sense. When used in a good sense, zelos refers to honorable emulation and the consequent imitation of that which is excellent. The verb aemulor (emulate), which expresses the difference between worthy and unworthy emulation, governs an accusative in cases where the first sense is intended and a dative when the second sense is meant. South noted:
We ought by all means to note the difference between envy and emulation; which latter is a brave and noble thing, and quite of another nature, as consisting only in a generous imitation of something excellent; and that such an imitation as scorns to fall short of its copy, but strives, if possible, to outdo it. The emulator is impatient of a superior, not by depressing or maligning another, but by perfecting himself. So that while that sottish thing envy sometimes fills the whole soul, as a great dull fog does the air; this, on the contrary, inspires it with a new life and vigour, whets and stirs up all the powers of it to action. And surely that which does so (if we also abstract it from those heats and sharpnesses that sometimes by accident may attend it), must needs be in the same degree lawful and laudable too, that it is for a man to make himself as useful and accomplished as he can.
Aristotle employed zelos exclusively in the nobler sense of an active emulation that grieves over the good it lacks, not over another who possesses the good. When used in this way, zelos refers to one who seeks to supply his own deficiencies. In this sense, Aristotle contrasted zelos with envy: “Emulation [zelos] is a certain distress over the apparent presence of honorable good things… not because they belong to another but because they do not also belong to oneself. Thus emulation [zelos] is both proper and concerns proper things, but envying [to phthonein] is both contemptible and concerns contemptible things.” The church fathers followed in Aristotle’s footsteps. Jerome stated: “Emulation [zelos] may be taken also in a good sense when someone endeavors to emulate that which is good. Envy, in truth, is tormented by another’s good fortune.” In another place Jerome said: “They emulate properly who, when they see graces, gifts, and virtues in others, desire that they themselves be such persons.” Oecumenius said: “Emulation [zelos] is a striving of an ecstatic soul toward something with a certain similarity to that which is termed zeal.” Compare the words of our English poet: “Envy, to which the ignoble mind’s a slave, is emulation in the learned and brave.”
It is all too easy for zeal and honorable rivalry to degenerate into meaner passions. The Latin simultas (rivalry) is not related to simulare (to imitate) but to simul (together) and points out that those who together aim at the same object (i. e., competitors) are in danger of being enemies as well, just as hamilla (contest) is related to hama (at the same time) and as rivales (competitors) at first referred to the occupants of the banks of the same river. These degeneracies, which closely follow emulation, sometimes cause emulation to be used for that into which it degenerates, as in the phrase pale and bloodless emulation (Shakespeare). There are two types of degenerate forms of emulation: (G1) a desire to make war upon the good it beholds in anotherand so to trouble that good and make it lessand (G2) a desire (but not the power) to diminish the good, accompanied by petty complaining and fault finding.
Zelos relates to phthonos in this way: the latter is essentially passive, and the former is active and vigorous. Although phthonos is not used in the comprehensive catalogue of sins in Mar 7:21-22, the idea of envy is implied by the circumlocution: an evil eye (cf. Sir 14:8; Sir 14:10). Also see Mat 20:15 and 1Sa 18:9 : “Saul eyed [i. e., envied] David.” The “burning eyes” of Persius and the “evil eye” of the Italians must receive the same explanation.
Phthonos, the meaner of the two sins, refers to displeasure at another’s good. The Stoics defined it as “distress at others’ good fortunes.” It is the desire that the good of another might diminish, quite apart from any corresponding gain. It is not surprising that long ago Solomon described it as “rottenness to the bones” (Pro 14:30). It is not a desire to be raised to the level of the envied but only to lower the envied to one’s own level. When the victories of Miltiades would not allow the youthful Themistocles to sleep, this was zelos in its nobler form. This emulation prevented his rest, until he had set a Salamis of his own against the Marathon of his great predecessor. But it was phthonos that made that Athenian citizen weary of hearing Aristides constantly called “the Just.”
Baskania, a word that frequently means “envy” in later Greek, does not occur in the New Testament. Baskainein (G940) appears only once (Gal 3:1).
Fuente: Synonyms of the New Testament
Zeal
denotes “zeal” in the following passages: Joh 2:17, with objective genitive, i.e., “zeal for Thine house;” so in Rom 10:2, “a zeal for God;” in 2Co 7:7, RV, “(your) zeal (for me),” AV, “(your) fervent mind (toward me);” used absolutely in 2Co 7:11; 2Co 9:2; Phi 3:6 (in Col 4:13 in some texts; the best have ponos, “labor,” RV). See ENVY, Note, FERVENT, C, Note (2), INDIGNATION, A, Note (3), JEALOUSY.
Fuente: Vine’s Dictionary of New Testament Words
Zeal
The original word, in its primary signification, means heat; such as the heat of boiling water. When it is figuratively applied to the mind, it means any warm emotion or affection. Sometimes it is taken for envy: so we render it, Act 5:17, where we read, The high priest, and all that were with him, were filled with envy, : although it might as well be rendered, were filled with zeal. Sometimes it is taken for anger and indignation; sometimes, for vehement desire. And when any of our passions are strongly moved on a religious account, whether for any thing good, or against any thing which we conceive to be evil, this we term religious zeal. But it is not all that is called religious zeal which is worthy of that name. It is not properly religious or Christian zeal, if it be not joined with charity. A fine writer (Bishop Sprat) carries the matter farther still. It has been affirmed, says he, no zeal is right, which is not charitable, but is mostly so. Charity, or love, is not only one ingredient, but the chief ingredient, in its composition. May we not go farther still? May we not say, that true zeal is not mostly charitable, but wholly so? that is, if we take charity, in St. Paul’s sense, for love; the love of God and our neighbour.
For it is a certain truth, although little understood in the world, that Christian zeal is all love. It is nothing else. The love of God and man fills up its whole nature. Yet it is not every degree of that love to which this appellation is given. There may be some love, a small degree of it, where there is no zeal. But it is, properly, love in a higher degree. It is fervent love. True Christian zeal is no other than the flame of love. This is the nature, the inmost essence of it. Phinehas is commended for having expressed much zeal against those wicked persons that violated the law of the Lord, Num 25:11; Num 25:13; and in Psa 69:9, the psalmist says, The zeal of thine house hath eaten me up; my earnest desire to have all things duly ordered about thy worship, and my just displeasure and indignation at all abuses in it, have wasted my natural moisture and vital spirits.