Bless (εὐλογεῖτε, a form of εὐλογέω) those who persecute you, bless (εὐλογεῖτε, a form of εὐλογέω) and do not curse.[1] The Greek word translated persecute is διώκοντας (a form of διώκω). Another form of the same word was translated pursue (διώκοντες, another form of διώκω) hospitality[2] in the previous verse, a pursuit I imagine with similar vigor but less hostile intent. Paul’s word picture recalls Saul.
When they had driven [Stephen] out of the city, they began to stone him, and the witnesses laid their cloaks at the feet of a young man named Saul.[3] And Saul agreed completely with killing him.[4] Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.[5] Meanwhile Saul, still breathing out threats to murder the Lord’s disciples, went to the high priest and requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he could bring them as prisoners to Jerusalem.[6]
But this was not some special pleading on Paul’s part. Jesus wholeheartedly agreed (Luke 6:26-31 NET):
“Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets.
“But I say to you who are listening: Love your enemies, do good to those who hate you, bless (εὐλογεῖτε, a form of εὐλογέω) those who curse (καταρωμένους, a form of καταράομαι) you, pray for those who mistreat you. To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either. Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away. Treat others in the same way that you would want them to treat you.
Do not return evil for evil or insult for insult, Peter wrote, but instead bless (εὐλογοῦντες, another form of εὐλογέω) others because you were called to inherit a blessing (εὐλογίαν, a form of εὐλογία).[7] To keep me from believing that—Bless those who persecute you—is a rule for me to obey in my own strength to prove my righteousness rather than a description of the righteousness that is the fruit of the Spirit, I turn to Paul’s letter to the Galatians (3:5-14 NET):
Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing what you heard?
Just as Abraham believed God, and it was credited to him as righteousness, so then, understand that those who believe are the sons of Abraham. And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, “All the nations will be blessed (ἐνευλογηθήσονται, a form of ἐνευλογέω) in you.” So then those who believe are blessed (εὐλογοῦνται, another form of εὐλογέω) along with Abraham the believer. For all who rely on doing the works of the law are under a curse (κατάραν, a form of κατάρα), because it is written, “Cursed (ἐπικατάρατος, a form of ἐπικατάρατος) is everyone who does not keep on doing everything written in the book of the law.” Now it is clear no one is justified before God by the law, because the righteous one will live by faith. But the law is not based on faith, but the one who does the works of the law will live by them. Christ redeemed us from the curse (κατάρας, another form of κατάρα) of the law by becoming a curse (κατάρα) for us (because it is written, “Cursed [ἐπικατάρατος, a form of ἐπικατάρατος] is everyone who hangs on a tree”) in order that in Christ Jesus the blessing (εὐλογία) of Abraham would come to the Gentiles, so that we [i.e., Jews and Gentiles] could receive the promise of the Spirit by faith.
Now I wish to demonstrate how obscene this blessing-of-the-persecutor is to the religious mind. Jesus took the children in his arms, he placed his hands on them and blessed (κατευλόγει, another form of εὐλογέω) them.[8] Then Jesus led [his surviving apostles] out as far as Bethany, and lifting up his hands, he blessed (εὐλόγησεν, another form of εὐλογέω) them. Now during the blessing (εὐλογεῖν, another form of εὐλογέω) he departed and was taken up into heaven. So they worshiped him and returned to Jerusalem with great joy, and were continually in the temple courts blessing (εὐλογοῦντες, another form of εὐλογέω) God.[9]
The people of Jerusalem took branches of palm trees and went out to meet [Jesus]. They began to shout, “Hosanna! Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord! Blessed is the king of Israel!”[10] Both those who went ahead and those who followed kept shouting, “Hosanna! Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord! Blessed (εὐλογημένη, another form of εὐλογέω) is the coming kingdom of our father David! Hosanna in the highest![11] The crowds that went ahead of him and those following kept shouting, “Hosanna to the Son of David! Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord! Hosanna in the highest!”[12] “Blessed (εὐλογημένος, another form of εὐλογέω) is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!”[13]
Jesus prophesied over Jerusalem: For I tell you, you will not see me from now until you say, ‘Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!’”[14] And, Look, your house is forsaken! And I tell you, you will not see me until you say, ‘Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!’”[15]
When [Jesus] had taken his place at the table with them, he took the bread, blessed (εὐλόγησεν, another form of εὐλογέω) and broke it, and gave it to them.[16] While they were eating, Jesus took bread, and after giving thanks (εὐλογήσας, another form of εὐλογέω) he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”[17] While they were eating, he took bread, and after giving thanks (εὐλογήσας, another form of εὐλογέω) he broke it, gave it to them, and said, “Take it. This is my body.”[18]
There is no reason to take this holy blessing and waste it on a persecutor—except that Jesus commanded it and his Holy Spirit provides the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[19] to makes it so. So what is it? What does it mean to Bless (εὐλογεῖτε, a form of εὐλογέω) those who persecute you? The phrase bless and do not curse (καταρᾶσθε, another form of καταράομαι) seems to function as a negated opposite. The most obvious curse is contrasted to its opposite blessing below:
|
Matthew 25:34 (NET) |
Matthew 25:41 (NET) |
| “Then the king will say to those on his right, ‘Come, you who are blessed (εὐλογημένοι, another form of εὐλογέω) by my Father, inherit the kingdom prepared for you from the foundation of the world.’” | “Then he will say to those on his left, ‘Depart from me, you accursed (κατηραμένοι, another form of καταράομαι), into the eternal fire that has been prepared for the devil and his angels!’” |
The NET translators chose gave thanks for εὐλόγησεν in:
| Matthew 14:19b (NET) | Mark 6:41a (NET) |
Luke 9:16a (NET) |
| He took the five loaves and two fish, and looking up to heaven he gave thanks (εὐλόγησεν, another form of εὐλογέω) and broke the loaves. | He took the five loaves and the two fish, and looking up to heaven, he gave thanks (εὐλόγησεν, another form of εὐλογέω) and broke the loaves. | Then he took the five loaves and the two fish, and looking up to heaven he gave thanks (εὐλόγησεν, another form of εὐλογέω) and broke them. |
But Paul also equated εὐλογῇς (another form of εὐλογέω) with thanksgiving: Otherwise, if you are praising (εὐλογῇς, another form of εὐλογέω) God with your spirit, how can someone without the gift say “Amen” to your thanksgiving (εὐχαριστίᾳ), since he does not know what you are saying?[20] As for translating εὐλογῇς praising, Simeon’s blessing of God seems to contain both praise and thanksgiving (Luke 2:28-32 NET):
Simeon took [Jesus] in his arms and blessed (εὐλόγησεν, another form of εὐλογέω) God, saying, “Now, according to your word, Sovereign Lord, permit your servant to depart in peace. For my eyes have seen your salvation that you have prepared in the presence of all peoples: a light, for revelation to the Gentiles, and for glory to your people Israel.”
Then Simeon blessed (εὐλόγησεν, another form of εὐλογέω) them and said to his mother Mary, “Listen carefully: This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected. Indeed, as a result of him the thoughts of many hearts will be revealed – and a sword will pierce your own soul as well!”[21] Here the translators chose the literal and said for καὶ εἶπεν rather than saying as in verse 28. I still think Simeon’s true prophecy may be considered part of the blessing rather than something distinct from it. In other words, I believe even painful truth can be a part of a blessing.
“If you continue on the path you’re on presently rejecting Jesus, He warns of eternal fire,” is not a curse in my opinion but a truth that may well be part of a blessing. God raised up his servant (παῖδα, a form of παῖς), Peter said, and sent him first to you, to bless (εὐλογοῦντα, another form of εὐλογέω) you by turning each one of you from your iniquities (πονηριῶν, a form of πονηρία).[22] Each can judge for him- or herself whether Peter’s use of the clever παῖδα for Jesus rather than the incendiary υἱὸς (Matthew 26:63-66; Mark 14:61-64; Luke 22:70, 71) was cowardice or speaking truth in the spirit of blessing those who persecuted Jesus.
I think it was the latter, much like Paul in Athens. While Paul was waiting for [Silas and Timothy] in Athens, his spirit was greatly upset (παρωξύνετο, a form of παροξύνω) because he saw the city was full of idols.[23] Upset as he was, he did not curse the Athenians. Rather, he presented the Gospel to them. So Paul stood before the Areopagus and said, “Men of Athens, I see that you are very religious in all respects. For as I went around and observed closely your objects of worship, I even found an altar with this inscription: ‘To an unknown god.’ Therefore what you worship without knowing it, this I proclaim to you.”[24]
[4] Acts 8:1a (NET) Table
[19] Galatians 5:22, 23a (NET)
[20] 1 Corinthians 14:16 (NET)
[23] Acts 17:16 (NET) Table
[24] Acts 17:22, 23 (NET) Table
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