Keep My Commandments, Part 1

Jesus said (John 14:15, 21a Berean Literal Bible):

If you love Me, you will keep My commandments.
The one having My commandments and keeping them, he is the one loving Me [Table].

The Greek is: Ἐὰν ἀγαπᾶτέ με, If you love Me. Translating Ἐὰν If, leads me to the conclusion that the translators understood ἀγαπᾶτέ in the subjunctive mood, which “indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”¹ Had Ἐὰν been translated When or Whenever, for instance, I would assume they understood ἀγαπᾶτέ in the indicative mood: “a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”²

The next clause continues: τὰς ἐντολὰς τὰς ἐμὰς, My commandments, τηρήσετε, you will keep. The verb τηρήσετε is a form of τηρέω in the indicative mood and future tense, and τὰς ἐντολὰς τὰς ἐμὰς, My commandments, is in the accusative case: “the direct object, receiving the action of the verb.” Why haven’t I studied this in depth before? I took an introductory logic course in school. The implicit argument goes something like this:

If I love Jesus, I will keep his commandments. I sinned. Therefore I do not love Jesus.

This is an apparently valid form of argument known as “denying the consequent” or modus tollens. Please note, I wrote “an apparently valid form of argument.” The premises must be true for the conclusion to be true. And it may have taken this long for me to be convinced that “I sinned” is not logically equivalent to “I did not keep Jesus’ commandments.” Why not? Why am I calling whatever I did sin?

Paul wrote (Romans 7:7-12 Berean Literal Bible):

I did not know sin, if not through the law. For I would not have been conscious of covetousness if the law had not said, “You shall not covet.” But sin, having taken the opportunity through the commandment, produced in me all covetousness; for apart from the law, sin is dead.

And I was once alive apart from the law, but on the commandment’s having come, sin revived and I died; and the commandment that was unto life, this was found by me unto death. For sin, having taken the opportunity through the commandment, deceived me and through it killed me.

So indeed, the law is holy, and the commandment is holy and righteous and good.

The Greek verb τηρήσετε, you will keep, is a form of τηρέω: “to guard, keep watch over (someone/something); to watch (in preparation for either offense or defense); to remain alert in anticipation; to watch out for danger; to watch out for the loss of (something); to inspect closely; to act and live in conformity to; to keep and not let go; to keep, hold, reserve, preserve (someone/something); to keep (from harm); to keep (from loss); to keep and protect; to keep, observe, fulfill, pay attention to.” The fact, that sin, having taken the opportunity through the commandment, produced…all covetousness in Paul doesn’t mean that he didn’t keep the Lord’s commandments or love Jesus. That would read something more like: “I did what I want to do. The commandments and Jesus have no authority to call what I want to do sin.”

For sin, having taken the opportunity through the commandment, deceived me, he wrote instead. What was the upshot of sin’s deception? Paul did not “act and live in conformity to” the commandment, “You shall not covet.” Covetousness does not “fulfill” the law. Paul confessed covetousness as sin, and concluded: So indeed, the law is holy, and the commandment is holy and righteous and good. John wrote (1 John 1:8-10 Berean Literal Bible):

If we should say that we have no sin, we deceive ourselves and the truth is not in us. If we should confess our sins, He is faithful and righteous, that He may forgive us our sins and may cleanse us from all unrighteousness. If we should say that we have not sinned, we make Him a liar and His word is not in us.

The Greek verb translated He may forgive is ἀφῇ, a form of ἀφίημι in the subjunctive mood:

“The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses.”

The stated objective factor or circumstance that ἀφῇ (He may forgive) is dependent upon to happen in this ‘If…then…’ clause is: If we should confess our sins. The definition of the subjunctive mood continues:

“However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

The conjunction ἵνα, that, which precedes the verb ἀφῇ, indicates that He may forgive is “in a purpose or result clause” as well as an ‘If…then…’ clause. So, this subjunctive verb in this clause is “a definite outcome that will happen as a result of another stated action,” He is (ἐστιν) faithful and righteous. The same applies to καθαρίσῃ, may cleanse, a form of καθαρίζω in the subjunctive mood, which also follows the conjunction ἵνα, that.

Paul kept Jesus’ commandments despite having been deceived by sin because Jesus is faithful and righteous. Then Paul continued, asking a rhetorical question about the commandment [which] is holy and righteous and good (Romans 7:13 Berean Literal Bible).

Did that which is good, then, become death to me? Never may it be! But so that sin might be shown as sin, it is producing death through that which is good to me, so that through the commandment sin might become sinful beyond excess [Table].

I did not know sin, if not through the law,³ Paul confessed, for through the law is knowledge of sin.⁴ He continued, describing the inner struggle of the new self with the old as inner man and sin dwelling in me, aka the flesh. And he even began to hint at one aspect of being renewed in the spirit of [his] mind, and to have put on the new man, having been created according to God in righteousness and holiness of truth⁵ (Romans 7:14-25 Berean Literal Bible).

For we have known that the law is spiritual; but I am fleshly, having been sold as a slave under sin [Table]. For what I carry out, I do not understand. For what I want (οὐ γὰρ ὃ θέλω; literally For not what I want), this I do not practice (τοῦτο πράσσω; literally this I practice); but (ἀλλ᾿, and or indeed) what I hate, this I do. Now if what I do not want, this I do, I assent to the law, that it is good. But now I no longer carry it out, but (ἀλλ’ / ἀλλὰ) the sin dwelling in me [Table].

For I know that there does not dwell in me—that is, in my flesh—good. For to want is present with me, but not to carry out the good. For the good that I want, I do not do; but the evil that I do not want, this I practice (τοῦτο πράσσω). Now if what I do not want, this I do, no longer do I carry it out, but sin dwelling in me [Table].

I find, then, the law in my wanting to do good, that evil is present with me. For I delight in the law of God according to the inner man, but I see another law in my members, warring against the law of my mind and making me captive to the law of sin being in my members [Table].

O wretched man that I am! Who will deliver me out of this body of death? But thanks be⁶ to God through Jesus Christ our Lord!

So then, I myself indeed with the mind serve God’s law, but with the flesh the law of sin [Table].

Paul was both knowledgeable and articulate when he described this internal divisiveness. I was neither when I first experienced being so divided against “myself,” the only self I had ever known, corrupt deceitful desires and all.

Around. Surround.
Yet not centered.
I see I’m blind.
I hear I’ve not heard.
I’m a sideshow freak in a supernatural circus.
Tell me, tell me, tell me!
What’s the Word?

Therefore there is now no condemnation to those in Christ Jesus,⁷ Paul comforted those in the Jesus Club. In another essay I called this “the absolute baseline of faith in Jesus Christ.” It would be many years before I understood the dative case sufficiently to recognize in Christ Jesus (ἐν Χριστῷ Ἰησοῦ) as “by means of Christ Jesus” rather than “in the Jesus Club.” Therefore there is now no condemnation to those by means of Christ Jesus. The additional parenthetical statement in the received texts—who walk not after the flesh, but after the Spirit (KJV)—is already included in an understanding of the dative case as “the means by which something is done.” The Greek of Jesus’ companion statement is: ὁ, The one, ἔχων, having, τὰς ἐντολάς μου, My commandments, καὶ, and, τηρῶν αὐτὰς, keeping them, ἐκεῖνός ἐστιν, he is (literally “that is”) ὁ, the one, ἀγαπῶν με, loving Me.

With this as an introduction I want to consider some of Jesus’ commandments.

But to you who are hearing I say: Love your enemies, do good to those hating you…⁸

Love is ἀγαπᾶτε, a form of the verb ἀγαπάω in the imperative mood: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”⁹ It is also in the subjunctive mood, You may love your enemies: which “indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”¹⁰ Which objective factor or circumstance? the fruit of the Spirit is love (ἀγάπη).¹¹ And ἀγαπᾶτε is in the indicative mood, You love your enemies: “a statement of fact or an actual occurrence.”¹² How is this true? walk by the Spirit, and you shall never complete the desire of the flesh.¹³

All three moods are important to keep Jesus’ commandments from becoming just another law, just another opportunity for sin to deceive one into not fulfilling, not acting, not living in conformity with the Lord’s commandment: Love your enemies. It is hard to imagine any way to translate all of this intelligence into English without adding multiple clauses to the text: You may love your enemies; You love your enemies. So the imperative mood, Love your enemies, was chosen as most congenial to Jesus’ intent and the context.

But if someone imagines that Jesus commanded him to love his enemies in his own strength by his own efforts, that someone (me, for instance) fell away from grace (χάριτος, a form of χάρις):¹⁴ Are you so foolish? Paul asked. Having begun in the Spirit (πνεύματι, a form of πνεῦμα in the dative case; e.g., by means of the Spirit), are you now finishing in the flesh (σαρκὶ, a form of σάρξ in the dative case; e.g., by means of the flesh)?¹⁵ And if you love (ἀγαπᾶτε) those loving you, Jesus said, what grace (χάρις) is it to you? For even the sinners love those loving them.¹⁶

The fuller context follows (Luke 6:27-35 Berean Literal Bible):

But to you who are hearing I say: Love (ἀγαπᾶτε; imperative, indicative, subjunctive) your enemies, do (ποιεῖτε; indicative, imperative) good to those hating you, bless (εὐλογεῖτε; imperative, indicative) those cursing you,¹⁷ pray¹⁸ (προσεύχεσθε; imperative) for those mistreating you. To the one striking you on the cheek, offer (πάρεχε; imperative) the other also; and from the one taking away your cloak, do not withhold (κωλύσῃς; subjunctive) also your tunic. To¹⁹ everyone asking²⁰ you, give (δίδου; imperative), and from the one taking away what is yours, do not demand it back (ἀπαίτει; indicative; e.g., “you do not demand it back”). And just as you want that men may do to you, do²¹ (ποιεῖτε; indicative, imperative) to them likewise.

And if you love those loving you, what grace (χάρις) is it to you (ὑμῖν in the dative case; e.g., by means of you)? For even the sinners love those loving them. For even if you do good to those doing good to you, what grace (χάρις) is it to you (ὑμῖν in the dative case; e.g., by means of you)? Even²² the sinners do the same. And if you lend²³ to those from whom you expect to receive²⁴ back, what grace (χάρις) is it to you (ὑμῖν in the dative case; e.g., by means of you)? Even²⁵ sinners²⁶ lend²⁷ to sinners, that they might receive back the equivalent.

But love (ἀγαπᾶτε; imperative, indicative, subjunctive) your enemies, and do good (ἀγαθοποιεῖτε; imperative), and lend (δανίζετε / δανειζετε; imperative) expecting nothing back. And your reward will be great, and you will be sons of the Most High, because He is kind to the ungrateful and evil [Table].

Translating χάρις simply and literally grace makes plain the Lord’s intention to demonstrate his own grace to an unbelieving world through those who love Him and keep his commandments by the power of his indwelling Spirit. The verb ἔσεσθε, you will be, is a statement of fact in the indicative mood. It is in the middle voice, which “shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action.” And ἔσεσθε is a form of εἰμί in the future tense relative to keeping Jesus’ commandments. But keeping Jesus’ commandments is not the way we become sons of the Most High. Rather, keeping Jesus’ commandments is the sign that we are sons of the Most High. Those keeping Jesus’ commandments will be sons of the Most High in the sense that they will “possess a certain characteristic,” will “be identical” with the Most High, because He is kind to the ungrateful and evil. 

Jesus’ commandments continue (Luke 6:36-38 Berean Literal Bible):

Be (Γίνεσθε; indicative, imperative) merciful, as also your Father is (ἐστίν; indicative) merciful [Table]. And do not judge (κρίνετε; imperative, indicative), and you shall not be judged; and do not condemn (καταδικάζετε; imperative), and you shall not be condemned; release (ἀπολύετε; imperative), and you will be released. Give (δίδοτε; imperative), and it will be given to you. A good measure, pressed down, shaken, running over, they will give into your bosom. For with what measure you measure, it will be measured back to you” [Table].

I constructed the following table to analyze my own thoughts about Jesus’ commandment do not judge. I broke up the English translations of κρίνω found in the Koine Greek Lexicon online into two columns. “Column A” represents those translations I considered within the purview of Jesus’ commandment before I did this study. “Column B” represents those translations I had excluded, some admittedly arbitrarily. This activity itself opens me up for reconsideration as I continue to know the Lord and his word.

do not judge (μὴ κρίνετε, a form of κρίνω in the imperative and indicative moods)
Column A	Column B
to judge; to act as a judge over; to judge, decide, call to a court, condemn, hand over for punishment; to determine a verdict, pronounce a verdict; to execute judgment on; to rule; to avenge, condemn, damn, decree, ordain, sentence to	to think, consider, look upon; to act as a just judge in the interest of; to vindicate, absolve, exonerate; to take up a legal case for; to come to a conclusion and present it as such (but not judicially); to decide in favour of; to decide; to resolve (a military conflict by winning it); to interpret; to assess and form a judgment; to separate, distinguish, select, prefer; to reach a decision, decide, propose, intend; to dispute, confront; to conclude, determine, esteem, call in question, think

Already, as I considered Jesus’ commandment to release (ἀπολύετε; an imperative form of ἀπολύω), I will reconsider moving some translations of κρίνετε from “Column B” to “Column A.”

Column C release (ἀπολύετε; an imperative form of ἀπολύω)

Column B do not judge (μὴ κρίνετε)

to acquit (from court), set free, release, pardon, loose; to let go, send away, dismiss, put away, divorce; to dismiss, send away, cause to depart; to release, set free; to forgive

to think, consider, look upon; to act as a just judge in the interest of; to vindicate, absolve, exonerate; to take up a legal case for; to come to a conclusion and present it as such (but not judicially); to decide in favour of; to decide; to resolve (a military conflict by winning it); to interpret; to assess and form a judgment; to separate, distinguish, select, prefer; to reach a decision, decide, propose, intend; to dispute, confront; to conclude, determine, esteem, call in question, think

I probably placed “to act as a just judge in the interest of; to vindicate, absolve, exonerate; to take up a legal case for” in “Column B” so as not to conflict with my understanding of ἀπολύετε, release. But the simple act of considering these things in the presence of Christ through the Holy Spirit has impressed me that I do not release because I “think, consider” about someone and “come to a conclusion and present it as such” (e.g., judge). I release because the Lord Jesus, who loved me and gave himself for me, commands it from the very center of my being. As Paul wrote (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

Tables comparing Luke 6:28; 6:30, 31 and 6:33, 34 in the KJV and NET follow.

Luke 6:28 (NET)	Luke 6:28 (KJV)
bless those who curse you, pray for those who mistreat you.	Bless them that curse you, and pray for them which despitefully use you.

Luke 6:28 (NET Parallel Greek)	Luke 6:28 (Stephanus Textus Receptus)	Luke 6:28 (Byzantine Majority Text)
εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς	ευλογειτε τους καταρωμενους υμιν και προσευχεσθε υπερ των επηρεαζοντων υμας	ευλογειτε τους καταρωμενους υμιν προσευχεσθε υπερ των επηρεαζοντων υμας

Luke 6:30, 31 (NET)	Luke 6:30, 31 (KJV)
Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away.	Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

Luke 6:30 (NET Parallel Greek)	Luke 6:30 (Stephanus Textus Receptus)	Luke 6:30 (Byzantine Majority Text)
παντὶ αἰτοῦντι σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει	παντι δε τω αιτουντι σε διδου και απο του αιροντος τα σα μη απαιτει	παντι δε τω αιτουντι σε διδου και απο του αιροντος τα σα μη απαιτει

Treat others in the same way that you would want them to treat you.

And as ye would that men should do to you, do ye also to them likewise.

Luke 6:31 (NET Parallel Greek)	Luke 6:31 (Stephanus Textus Receptus)	Luke 6:31 (Byzantine Majority Text)
Καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι ποιεῖτε αὐτοῖς ὁμοίως	και καθως θελετε ινα ποιωσιν υμιν οι ανθρωποι και υμεις ποιειτε αυτοις ομοιως	και καθως θελετε ινα ποιωσιν υμιν οι ανθρωποι και υμεις ποιειτε αυτοις ομοιως

Luke 6:33, 34 (NET)	Luke 6:33, 34 (KJV)
And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.	And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

Luke 6:33 (NET Parallel Greek)	Luke 6:33 (Stephanus Textus Receptus)	Luke 6:33 (Byzantine Majority Text)
καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν	και εαν αγαθοποιητε τους αγαθοποιουντας υμας ποια υμιν χαρις εστιν και γαρ οι αμαρτωλοι το αυτο ποιουσιν	και εαν αγαθοποιητε τους αγαθοποιουντας υμας ποια υμιν χαρις εστιν και γαρ οι αμαρτωλοι το αυτο ποιουσιν

And if you lend to those from whom you hope to be repaid, what credit is that to you? Even sinners lend to sinners, so that they may be repaid in full.

And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

Luke 6:34 (NET Parallel Greek)	Luke 6:34 (Stephanus Textus Receptus)	Luke 6:34 (Byzantine Majority Text)
καὶ ἐὰν δανίσητε παρ᾿ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα	και εαν δανειζητε παρ ων ελπιζετε απολαβειν ποια υμιν χαρις εστιν και γαρ οι αμαρτωλοι αμαρτωλοις δανειζουσιν ινα απολαβωσιν τα ισα	και εαν δανειζητε παρ ων ελπιζετε απολαβειν ποια υμιν χαρις εστιν και γαρ αμαρτωλοι αμαρτωλοις δανειζουσιν ινα απολαβωσιν τα ισα