Christianity, Part 6

Posted on January 11, 2023 by admin

There are 3 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ But I’ve been waylaid by the occurrence in Luke 13:22-30.

In another essay I commented on the aggressive, if not violent, language of striving against the many seeking to enter a narrow door that might close at any moment: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door…² It sounds a lot like what the Zealots actually did to foment the events that led to the massacre of 70 AD.

This language may not have affected those seeking a Messiah to lead them to overthrow the Roman superpower quite the way it affects me. Seeking an alternative explanation, however, I latch onto Jesus’ general theme of the difficulty of entering the kingdom of God (Mark 10:24 ESV [Table]):

And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God!

The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) following how difficult it is (πῶς δύσκολον ἐστιν). The NET parallel Greek text and NA²⁸ didn’t limit this difficulty in any way. In other words, the editors of both the NA²⁷ and NA²⁸ have consistently concluded that τους πεποιθοτας επι τοις χρημασιν was a late addition to the original text. That doesn’t say anything about NA²⁹ if other manuscripts are discovered or different strategies for organizing them chronologically are in vogue.

It seems worthwhile, however, to consider how difficult it is to enter the kingdom of God. Jesus spoke to descendants of Jacob, if not of Israel: “But³ woe to you, scribes and Pharisees, hypocrites,” Jesus said, “For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.”⁴ If I can equate the kingdom of heaven here with the kingdom of God, the leaders of Israel at the time Jesus spoke these words made it difficult for people to follow Him into the kingdom: the Pharisees went out and conspired against [Jesus], how to destroy him.⁵

So how did events play out at Jesus’ arrest when Peter took the parable about entering the narrow door most literally and behaved the most like a Zealot?

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) [Table] So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given (δέδωκεν, a form of δίδωμι) me?” [Table]⁶ And [Jesus] touched [Malchus’]⁷ ear and healed him.⁸

I don’t mean to suggest that Peter was consciously striving to enter through the narrow door⁹ when he struck the high priest’s servant and cut off his right ear.¹⁰ I assume that he reacted more instinctively out of affection for Jesus. I’m only saying that Peter’s action seems to align with the parable about entering the narrow door when I take the words (especially the Greek words) at face value.

The words most likely ringing in Peter’s ears at that moment were spoken earlier that evening (Luke 22:35-38 ESV):

And [Jesus] said to them, “When I sent you out with no moneybag¹¹ or knapsack or sandals, did you lack anything?” They said,¹² “Nothing.”¹³ He said¹⁴ to them, “But now let the one who has a moneybag¹⁵ take it, and likewise a knapsack. And let the one who has no sword sell¹⁶ his cloak and buy¹⁷ one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment” [Table]. And they said,¹⁸ “Look, Lord, here are two swords.” And he said to them, “It is enough.”

So, Jesus’ disciples had two swords and Peter carried one of them. It is not merely difficult but potentially dangerous [John 18:8, 9] to interpret Jesus’ words without the mind of Christ: The natural person does not accept the things of the Spirit of God, for they are folly¹⁹ to him, Paul wrote, and he is not able (δύναται, a form of δύναμαι) to understand them because they are spiritually discerned.²⁰ And Jesus said, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again (ἄνωθεν; NET: from above).‘²¹ In other words, You must be born of the Spirit.

Not only leaders and peers oppose one’s entrance through the narrow door into the kingdom of God, every natural born person opposes his or her own entrance therein. Strive to enter through the narrow door no longer seems so overstated, once I realize that all the world (including myself as I was born of my human parents) is opposed to me doing so.

I want to consider a completely different example of Jesus’ words (John 6:53-60 ESV):

So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink [Table].

Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live²² because of me. This is the bread that came down from²³ heaven, not like the bread²⁴ the²⁵ fathers ate and died. Whoever feeds on this bread will live²⁶ forever.”

Jesus said these things in the synagogue, as he taught at Capernaum.²⁷ When many of his disciples heard it, they said,²⁸ “This is a hard saying; who can listen to it?” [Table]

The Greek word translated hard here was σκληρός, but this reaction to these particular words is perhaps the most on-the-nose example of how difficult it is to enter the kingdom of God.²⁹ The Greek word translated difficult was δύσκολον, a form of δύσκολος. The definition from “HELPS Word-studies” on Bible Hub reads:

dýskolos (an adjective, derived from 1418 /dys-, “difficult” and kolon, “food”) – properly, difficult (problematic) to digest; (figuratively) disagreeable, like when food “doesn’t go down well.” It is used only in Mk 10:24.

After this many³⁰ of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life³¹ (i.e., to know…the only true God, and Jesus Christ whom [He has] sent³²) [Table]…

If I assume that those disciples who no longer walked with Jesus were drawn to Him by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd, and that those who remained were drawn by the Father to the words of eternal life, I see Jesus enforcing his saying, No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.³³ And [Jesus] said, “This is why I told you that no one can come to me unless it is granted (δεδομένον, a form of δίδωμι) him by the³⁴ Father.”³⁵ Jesus’ equation of ἑλκύω and δίδωμι is a powerful indicator of the Father’s role in anyone who receives Jesus as Savior.

But the main reason I chose this parable is the explanation which resolves this hard saying:

Matthew 26:26-28 (ESV)	Mark 14:22-24 (ESV)	Luke 22:19, 20 (ESV)	1 Corinthians 11:23-26 (ESV)
			For I received from the Lord what I also delivered to you,
Now as they were eating, Jesus took bread,³⁶ and after blessing³⁷ it broke it and gave³⁸ it to the disciples, and³⁹ said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins [Table].	And as they were eating, he⁴⁰ took bread, and after blessing it broke it and gave it to them, and said, “Take;⁴¹ this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, “This is my blood of the covenant, which is poured out for many [Table].	And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.	that the Lord Jesus on the night when he was betrayed took bread [Table], and when he had given thanks, he broke it, and said,⁴² “This is my body which is for you.⁴³ Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as⁴⁴ you drink it, in remembrance of me.”
			For as often as⁴⁵ you eat this bread and drink the⁴⁶ cup, you proclaim the Lord’s death until⁴⁷ he comes.⁴⁸

In hindsight it seems ridiculous to have abandoned Jesus over this, even if one was drawn only by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd. But it is an opportune moment to recall why Jesus spoke in parables (Matthew 13:10-15 ESV):

Then the disciples came and said to him, “Why do you speak to them in parables?” [Table]

And [Jesus] answered them, “To you it has been given (δέδοται, a form of δίδωμι) to know the secrets of the kingdom of heaven, but to them it has not been given (δέδοται, a form of δίδωμι). For to the one who has, more will be given (δοθήσεται, a form of δίδωμι), and he will have an abundance, but from the one who has not, even what he has will be taken away.

This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says: “‘You will indeed hear but never understand, and you will indeed see but never perceive. For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them’ [Table].

Paul addressed this hardening: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.⁴⁹ Concerned that the church in Ephesus might lose heart⁵⁰ over what [he was] suffering for [them],⁵¹ he bowed his knees before the Father⁵²…that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith–that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.⁵³

This strength (ἐξισχύσητε, a form of ἐξισχύω) or ability to comprehend both knowledge and the love of Christ that surpasses knowledge seems more like the strength or ability the many [who] will seek to enter and will not be able⁵⁴(ἰσχύσουσιν, a form of ἰσχύω) lack. Jesus said (Luke 11:9-13 ESV):

And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone (πᾶς) who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

What father among⁵⁵ you, if his son asks for⁵⁶ a fish, will instead of⁵⁷ a fish give him a serpent; or if⁵⁸ he asks for⁵⁹ an egg, will give⁶⁰ him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give (δώσει, a form of δίδωμι) the Holy Spirit to those who ask him!”

I’ll pick this up in another essay. According to a note (23) in the NET, Jesus quoted from Isaiah 6:9, 10. The table below compares the Greek of Matthew 13:14 to Isaiah 6:9 in the Septuagint.

Matthew 13:14b (NET Parallel Greek Text) Table	Isaiah 6:9b (Septuagint BLB)	Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET)	Isaiah 6:9b (NETS)	Isaiah 6:9b (English Elpenor)
You will listen carefully yet will never understand, you will look closely yet will never comprehend.	‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’.	Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

The table below compares the Greek of Matthew 13:15 to Isaiah 6:10 in the Septuagint.

Matthew 13:15 (NET Parallel Greek Text) Table	Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET)	Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’	For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Tables comparing Isaiah 6:9 and 6:10 in the Tanakh, KJV and NET, and comparing Isaiah 6:9 and 6:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 23:13; Luke 22:51; 22:35, 36; 22:38; John 6:57-59; 6:66; 6:65; Matthew 26:26; Mark 14:22; 1 Corinthians 11:24-26; Ephesians 3:13 and Luke 11:11, 12 in the NET and KJV follow.

Isaiah 6:9 (Tanakh)	Isaiah 6:9 (KJV)	Isaiah 6:9 (NET)
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.	And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.	He said, “Go and tell these people: “‘Listen continually, but don’t understand. Look continually, but don’t perceive.’

Isaiah 6:9 (Septuagint BLB)	Isaiah 6:9 (Septuagint Elpenor)
καὶ εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	καὶ εἶπε· πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Isaiah 6:9 (NETS)	Isaiah 6:9 (English Elpenor)
And he said, “Go, and say to this people: ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’.	And he said, Go, and say to this people, Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

Isaiah 6:10 (Tanakh)	Isaiah 6:10 (KJV)	Isaiah 6:10 (NET)
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.	Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.	Make the hearts of these people calloused; make their ears deaf and their eyes blind. Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Matthew 23:13 (NET)	Matthew 23:13 (KJV)
“But woe to you, experts in the law and you Pharisees, hypocrites! You keep locking people out of the kingdom of heaven! For you neither enter nor permit those trying to enter to go in.	But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Matthew 23:13 (NET Parallel Greek)	Matthew 23:14 (Stepanus Textus Receptus)	Matthew 23:13 (Byzantine Majority Text)
Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν	ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν	ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν

Luke 22:51 (NET)	Luke 22:51 (KJV)
But Jesus said, “Enough of this!” And he touched the man’s ear and healed him.	And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

Luke 22:51 (NET Parallel Greek)	Luke 22:51 (Stephanus Textus Receptus)	Luke 22:51 (Byzantine Majority Text)
ἀποκριθεὶς δὲ \|ὁ\| Ἰησοῦς εἶπεν· ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν	αποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον	οαποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον

Luke 22:35, 36 (NET)	Luke 22:35, 36 (KJV)
Then Jesus said to them, “When I sent you out with no money bag, or traveler’s bag, or sandals, you didn’t lack anything, did you?” They replied, “Nothing.”	And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

Luke 22:35 (NET Parallel Greek)	Luke 22:35 (Stephanus Textus Receptus)	Luke 22:35 (Byzantine Majority Text)
Καὶ εἶπεν αὐτοῖς· ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν· οὐθενός	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουδενος	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουθενος

He said to them, “But now, the one who has a money bag must take it, and likewise a traveler’s bag too. And the one who has no sword must sell his cloak and buy one.

Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

Luke 22:36 (NET Parallel Greek)	Luke 22:36 (Stephanus Textus Receptus)	Luke 22:36 (Byzantine Majority Text)
εἶπεν δὲ αὐτοῖς· ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησατω το ιματιον αυτου και αγορασατω μαχαιραν	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησει το ιματιον αυτου και αγορασει μαχαιραν

Luke 22:38 (NET)	Luke 22:38 (KJV)
So they said, “Look, Lord, here are two swords.” Then he told them, “It is enough.”	And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Luke 22:38 (NET Parallel Greek)	Luke 22:38 (Stephanus Textus Receptus)	Luke 22:38 (Byzantine Majority Text)
οἱ δὲ εἶπαν· κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· ἱκανόν ἐστιν	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν

John 6:57-59 (NET)	John 6:57-59 (KJV)
Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me.	As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

John 6:57 (NET Parallel Greek)	John 6:57 (Stephanus Textus Receptus)	John 6:57 (Byzantine Majority Text)
καθὼς ἀπέστειλεν με ὁ ζῶν πατὴρ καγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κακεῖνος ζήσει δι᾿ ἐμέ	καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε	καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε

This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.”

This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

John 6:58 (NET Parallel Greek)	John 6:58 (Stephanus Textus Receptus)	John 6:58 (Byzantine Majority Text)
οὗτος ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα	ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα	ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα

Jesus said these things while he was teaching in the synagogue in Capernaum.

These things said he in the synagogue, as he taught in Capernaum.

John 6:59 (NET Parallel Greek)	John 6:59 (Stephanus Textus Receptus)	John 6:59 (Byzantine Majority Text)
Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ	ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ	ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ

John 6:66 (NET)	John 6:66 (KJV)
After this many of his disciples quit following him and did not accompany him any longer.	From that time many of his disciples went back, and walked no more with him.

John 6:66 (NET Parallel Greek)	John 6:66 (Stephanus Textus Receptus)	John 6:66 (Byzantine Majority Text)
Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾿ αὐτοῦ περιεπάτουν	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν

John 6:65 (NET)	John 6:65 (KJV)
So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.”	And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

John 6:65 (NET Parallel Greek)	John 6:65 (Stephanus Textus Receptus)	John 6:65 (Byzantine Majority Text)
καὶ ἔλεγεν· διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου

Matthew 26:26 (NET)	Matthew 26:26 (KJV)
While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”	And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

Matthew 26:26 (NET Parallel Greek)	Matthew 26:26 (Stephanus Textus Receptus)	Matthew 26:26 (Byzantine Majority Text)
Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν· λάβετε φάγετε, τοῦτο ἐστιν τὸ σῶμα μου	εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευλογησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου	εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

Mark 14:22 (NET)	Mark 14:22 (KJV)
While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”	And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.

Mark 14:22 (NET Parallel Greek)	Mark 14:22 (Stephanus Textus Receptus)	Mark 14:22 (Byzantine Majority Text)
Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· λάβετε, τοῦτο ἐστιν τὸ σῶμα μου	και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου	και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

1 Corinthians 11:24-26 (NET)	1 Corinthians 11:24-26 (KJV)
and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.”	And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

1 Corinthians 11:24 (NET Parallel Greek)	1 Corinthians 11:24 (Stephanus Textus Receptus)	1 Corinthians 11:24 (Byzantine Majority Text)
καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν· τοῦτο μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν	και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν	και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν

In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

1 Corinthians 11:25 (NET Parallel Greek)	1 Corinthians 11:25 (Stephanus Textus Receptus)	1 Corinthians 11:25 (Byzantine Majority Text)
ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν

For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

1 Corinthians 11:26 (NET Parallel Greek)	1 Corinthians 11:26 (Stephanus Textus Receptus)	1 Corinthians 11:26 (Byzantine Majority Text)
ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη

Ephesians 3:13 (NET)	Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.	Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ephesians 3:13 (NET Parallel Greek)	Ephesians 3:13 (Stephanus Textus Receptus)	Ephesians 3:13 (Byzantine Majority Text)
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Luke 11:11, 12 (NET)	Luke 11:11, 12 (KJV)
What father among you, if your son asks for a fish, will give him a snake instead of a fish?	If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Luke 11:11 (NET Parallel Greek)	Luke 11:11 (Stephanus Textus Receptus)	Luke 11:11 (Byzantine Majority Text)
τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, \|καὶ\| ἀντὶ ἰχθύος ὄφιν αὐτῷ ἐπιδώσει	τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω ει και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω	τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω η και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω

Or if he asks for an egg, will give him a scorpion?

Or if he shall ask an egg, will he offer him a scorpion?

Luke 11:12 (NET Parallel Greek)	Luke 11:12 (Stephanus Textus Receptus)	Luke 11:12 (Byzantine Majority Text)
ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῷ σκορπίον	η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον	η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον

Christianity, Part 7

Back to Christianity, Part 8

¹ John 12:32 (ESV)

² Luke 13:24, 25a (ESV) Table

³ The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ Matthew 23:13 (ESV)

⁵ Matthew 12:14 (ESV)

⁶ John 18:10, 11 (ESV)

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

⁸ Luke 22:51b (ESV)

⁹ Luke 13:24a (ESV) Table

¹⁰ John 18:10b (ESV) Table

¹¹ In the NET parallel Greek text and NA²⁸ moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

¹² The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐθενός here, where the Stephanus Textus Receptus had ουδενος.

¹⁴ The NET parallel Greek text and NA²⁸ had the conjunction δὲ (not translated in the NET) following said, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then).

¹⁵ In the NET parallel Greek text and NA²⁸ moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had πωλησάτω here in the aorist tense and imperative mood, where the Byzantine Majority Text had πωλησει in the future tense and indicative mood.

¹⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀγορασάτω here in the aorist tense and imperative mood, where the Byzantine Majority Text had αγορασει in the future tense and indicative mood.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ Matthew 16:21, 22; Mark 8:31, 32

²⁰ 1 Corinthians 2:14 (ESV)

²¹ John 3:6, 7 (ESV)

²² The NET parallel Greek text and NA²⁸ had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

²³ The NET parallel Greek text and NA²⁸ had ἐξ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had το μαννα (KJV: manna) here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: your) here. The NET parallel Greek text and NA²⁸ did not.

²⁶ The NET parallel Greek text and NA²⁸ had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

²⁷ In the NET parallel Greek text and NA²⁸ Capernaum was spelled Καφαρναούμ, and καπερναουμ in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²⁹ Mark 10:24b (ESV) Table

³⁰ The NET parallel Greek text and NA²⁸ had ἐκ following many. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ John 6:66-68 (ESV)

³² John 17:3 (ESV)

³³ John 6:44a (ESV) Table

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA²⁸ did not.

³⁵ John 6:65 (ESV)

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding bread. The NET parallel Greek text and NA²⁸ did not.

³⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εὐλογήσας here, where the Byzantine Majority Text had ευχαριστησας (KJV: blessed).

³⁸ The NET parallel Greek text and NA²⁸ had δοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδιδου.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και here. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA²⁸ did not.

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had φαγετε (KJV: eat) here. The NET parallel Greek text and NA²⁸ did not.

⁴² The Stephanus Textus Receptus and Byzantine Majority Text had λαβετε φαγετε (KJV: Take, eat) here. The NET parallel Greek text and NA²⁸ did not.

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had κλωμενον (KJV: broken) following you. The NET parallel Greek text and NA²⁸ did not.

⁴⁴ The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁵ The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁶ The Stephanus Textus Receptus and Byzantine Majority Text had τουτο (KJV: this) following cup. The NET parallel Greek text and NA²⁸ did not.

⁴⁷ The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

⁴⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αν preceding comes (KJV: come). The NET parallel Greek text and NA²⁸ did not.

⁴⁹ Romans 11:25b (ESV) Table

⁵⁰ The NET parallel Greek text and NA²⁸ had ἐγκακεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακειν (KJV: that ye faint).

⁵¹ Ephesians 3:13b (ESV)

⁵² Ephesians 3:14b (ESV) Table

⁵³ Ephesians 3:16-19 (ESV)

⁵⁴ Luke 13:24b (ESV) Table

⁵⁵ The NET parallel Greek text and NA²⁸ had ἐξ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵⁶ The Stephanus Textus Receptus had αρτον μη λιθον επιδωσει αυτω ει (KJV: bread…will he give him a stone…if he ask) here. The Byzantine Majority Text had all of that except for having η at the end rather than ει. The NET parallel Greek text and NA²⁸ did not.

⁵⁷ The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding instead of (KJV: for). The NET parallel Greek text and NA²⁸ did not.

⁵⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εαν here. The NET parallel Greek text and NA²⁸ did not.

⁵⁹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτηση (KJV: he shall ask).

⁶⁰ The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding will give (KJV: will he offer). The NET parallel Greek text and NA²⁸ did not.

Christianity, Part 5

Posted on January 2, 2023 by admin

There are 6 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ I’ll consider these in detail.

There were some present at that very time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all (πάντας, a form of πᾶς) the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all (πάντας, a form of πᾶς) the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish” [Table].²

The first occurrence of πάντας was limited by the other Galileans. The next was limited by the others who lived in Jerusalem at the time that the tower in Siloam fell. Both occurrences of πάντες were limited by ἐὰν μὴ (unless) μετανοῆτε (you repent). These are four examples of how Jesus’ used two forms of πᾶς (πάντας and πάντες) when He intended to limit them.

I’ll take a few moments to consider whether the necessity of repentance raises any objection to Jesus’ promise: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.³ I have not come to call the righteous, Jesus said, but sinners to repentance (μετάνοιαν, a form of μετάνοια).⁴ This is one way Jesus understood his mission to save the world. After his resurrection He reiterated this aspect of his mission (Luke 24:44-47 ESV):

“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” [Table]. Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance (μετάνοιαν, a form of μετάνοια) for the forgiveness of sins should be proclaimed in his name to all⁵ nations, beginning from Jerusalem” [Table].

Peter and the apostles⁶ also proclaimed this message about Jesus’ mission when questioned by the high priest (Acts 5:30, 31 ESV):

The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give (δοῦναι, a form of δίδωμι) repentance (μετάνοιαν, a form of μετάνοια) to Israel and forgiveness of sins [Table].

When the circumcision party [in Jerusalem] criticized [Peter], saying [Table], “You went to uncircumcised men and ate with them,”⁷ Peter explained (Acts 11:15-18 ESV):

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted (ἔδωκεν, another form of δίδωμι) repentance (μετάνοιαν. a form of μετάνοια) that leads to life” [Table].

Paul instructed Timothy (2 Timothy 2:22-26 ESV):

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but⁸ kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.⁹ God may perhaps grant¹⁰ them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Translating τοὺς ἀντιδιατιθεμένους his opponents (ESV) or opponents (NET) misses a beautiful nuance the translators of the KJV captured better with those that oppose themselves. The Greek word ἀντιδιατιθεμένους is a participle of the verb ἀντιδιατίθημι in the middle/passive voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).¹¹

While τοὺς ἀντιδιατιθεμένους may “be opposed” to Timothy’s teaching about Jesus Christ, to be opponents or his opponents should probably be reserved for the active voice.

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.¹²

Here is the beautiful part: Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.¹³ When Paul recounted Saul’s encounter with the resurrected, ascended and glorified Christ, he quoted Jesus’ words: Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.¹⁴ The ESV translation of σκληρόν σοι, It is hard for you, is virtually identical to the KJV, it is hard for thee. It is hard for us, good church folk, not to hear Jesus’ judge Saul for harming other good church folk. But σοι is in the dative case, so “hard to you” is probably the most literal translation.

The translators of NET caught the flavor of Paul’s recollection of Jesus’ words σκληρόν σοι better: You are hurting yourself. Jesus knows the relentless power of drawing all to Himself. He would never encourage anyone to hold out for a personal appearance. That’s not the point of the story. Rather, pay more attention to the goads as they happen. And by all means, don’t avoid the Bible or Bible teaching, especially when you know that the goads come more frequently then.

At any rate, it makes sense to me that Paul, born anew (ἄνωθεν) from Saul’s encounter with the glorified Christ, wrote τοὺς ἀντιδιατιθεμένους to Timothy, and understood these words as, those that oppose themselves. What was more difficult to wrap my head around was, God may perhaps grant them repentance leading to a knowledge of the truth…¹⁵ That didn’t seem to carry any consciousness of Jesus’ promise to draw all to Himself.

The Greek word translated perhaps was μήποτε. The word translated may…grant was δῴη in the NET parallel Greek text and NA²⁸, or δω in the Stephanus Textus Receptus and Byzantine Majority Text. Both are forms of δίδωμι: “to give (something) to (someone); to deliver and provide; to grant, bestow, impart.” The verb δω is in the subjunctive mood, but δῴη is in the optative mood.

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.¹⁶

Either way, this is not an artifact of translating a verb in the subjunctive mood in a result clause into English. In fact, Paul seems to have gone out of his way to ensure that God granting repentance to those that oppose themselves is not the result of Timothy’s kindness to everyone (πάντας), his ability to teach, his patient enduring of evil, nor correcting his opponents with gentleness. Rather, it is God’s kindness [that] leads you to repentance.¹⁷

The Greek word translated leads above was ἄγει an active form of ἄγω in the present tense and indicative mood:

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.¹⁸

[D]o you have contempt for the wealth of his kindness, forbearance, and patience, Paul asked those who judge others, and yet do not know that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?¹⁹ The Lord is not slow to fulfill his promise as some count slowness, Peter wrote, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).²⁰ Repentance, too, seems to be part of Jesus drawing all to Himself rather than an objection to it.

The next occurrence of πάντας follows (Luke 13:28 ESV):

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.

Here Jesus limited πάντας by the prophets (τοὺς προφήτας), but I can’t just brush this verse aside without considering the whole passage (Luke 13:22-30 ESV):

[Jesus] went on his way through towns and villages, teaching and journeying toward Jerusalem.²¹ And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door.²² For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord,²³ open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers²⁴ of evil!’²⁵ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

And someone said to Jesus, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι. The most literal understanding I can arrive at is: “Lord, if few the saved.” Since Jesus’ answer included not only πολλοί (a form of πολύς) but ἰσχύσουσιν (a form of ἰσχύω), it seems remotely possible the question was whether the saved were puny or weak. But that doesn’t mitigate the fear engendered by this answer.

The participle σῳζόμενοι used as an adjective here might alleviate some of that fear, however, since it is in the present tense. If this were a divine command, I would probably take the present tense in a now and forever sort of way. In a question from the mouth of a human being I feel fairly secure limiting the scope of the present tense to the questioner’s moment in time.

Strive to enter through the narrow door, Jesus’ answer began: ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας [or, πυλης]. The Greek word ἀγωνίζεσθε (a form of ἀγωνίζομαι) means: “to compete for a prize; to engage in battle; to struggle; to fight; to labour fervently; to strive; to exert; to accomplish.” It is an imperative from Jesus’ lips in the present tense, which I do tend to take in a now and forever sort of way. But it doesn’t have quite the same ring as, “Believe in the Lord Jesus,²⁶ and you will be saved, you and your household.”²⁷

For many…will seek to enter and will not be able, Jesus continued: ὅτι πολλοί…ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. The Greek paints a fairly vivid word picture of a crowd of people doing whatever to one another to stampede through a narrow opening. For many…οὐκ ἰσχύσουσιν (a form of ἰσχύω), will not “have power, be competent, be able; be successful; be capable, confident; be in possession of one’s powers, be in good health; be strong, be mighty; make strenuous efforts, endeavour; have meaning, be valid; be strong (physically), have power, prevail, have strength.”

To make matters worse, the clock is ticking: When once the master of the house has risen and shut the door… This reminds me of the proverb, “I don’t have to outrun the bear, I just have to outrun you.”²⁸ I should point out that door (θύραν, a form of θύρα) here is a different word from the narrow door/strait gate (πυλης, a form of πύλη) through which people are crowding in the Stephanus Textus Receptus and Byzantine Majority Text. The NET parallel Greek text and NA²⁸ had θύρας (another form of θύρα) for the narrow door through which Jesus commanded these people to enter.

So, when I consider that the master of the house rises to shut this narrow door at some point in time, I should also be mindful of the possibility that Jesus had a different door in mind. The NA²⁷ is essentially equivalent²⁹ to the NET parallel Greek text. In 2 Timothy 2:24 (footnote 8), for instance, the word but was ἀλλὰ in the NET parallel Greek text (NA²⁷) and ἀλλ’ in NA²⁸, the Stephanus Textus Receptus and Byzantine Majority Text. That means to me that the editors of NA²⁷ agreed that ἀλλὰ was more original. Later, in NA²⁸ the editors reverted back to ἀλλ’ in agreement once again with most of the received texts.

The difference between ἀλλὰ and ἀλλ’ is insignificant. Both translate but. The difference between θύραν and πυλης might be significant and might not. Could Jesus use two different words that mean door to refer to the same door? Sure. If He used two different words could He have meant two different doors? Sure. The agreement of the texts of NA²⁷ and NA²⁸ means that two groups of editors agreed that θύρας was more original for the narrow door, and that Jesus used the same root word (θύρα) for the shut door. But that doesn’t say anything about what the editors of NA²⁹ might decide. So, I try to keep an open mind.

I’ll pick this up in another essay. Tables comparing the Greek of 2 Timothy 2:24, 25; Luke 13:22; 13:24, 25; 13:27 and Acts 16:31 in the NET and KJV follow.

2 Timothy 2:24, 25 (NET)	2 Timothy 2:24, 25 (KJV)
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient,	And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

2 Timothy 2:24 (NET Parallel Greek)	2 Timothy 2:24 (Stephanus Textus Receptus)	2 Timothy 2:24 (Byzantine Majority Text)
δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον	δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον	δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον

correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth,

In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2 Timothy 2:25 (NET Parallel Greek)	2 Timothy 2:25 (Stephanus Textus Receptus)	2 Timothy 2:25 (Byzantine Majority Text)
ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας	εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας	εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας

Luke 13:22 (NET)	Luke 13:22 (KJV)
Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem.	And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Luke 13:22 (NET Parallel Greek)	Luke 13:22 (Stephanus Textus Receptus)	Luke 13:22 (Byzantine Majority Text)
Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἱεροσόλυμα	και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ	και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ

Luke 13:24, 25 (NET)	Luke 13:24, 25 (KJV)
“Exert every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to.	Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24 (NET Parallel Greek)	Luke 13:24 (Stephanus Textus Receptus)	Luke 13:24 (Byzantine Majority Text)
ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν	αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν	αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν

Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’

When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Luke 13:25 (NET Parallel Greek)	Luke 13:25 (Stephanus Textus Receptus)	Luke 13:25 (Byzantine Majority Text)
ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες· κύριε, ἄνοιξον ἡμῖν, καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν· οὐκ οἶδα ὑμᾶς πόθεν ἐστέ	αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε	αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε

Luke 13:27 (NET)	Luke 13:27 (KJV)
But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’	But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

Luke 13:27 (NET Parallel Greek)	Luke 13:27 (Stephanus Textus Receptus)	Luke 13:27 (Byzantine Majority Text)
καὶ ἐρεῖ λέγων ὑμῖν· οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾿ ἐμοῦ πάντες ἐργάται ἀδικίας	και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας	και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας

Acts 16:31 (NET)	Acts 16:31 (KJV)
They replied, “Believe in the Lord Jesus and you will be saved, you and your household.”	And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Acts 16:31 (NET Parallel Greek)	Acts 16:31 (Stephanus Textus Receptus)	Acts 16:31 (Byzantine Majority Text)
οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκος σου	οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου	οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου

Christianity, Part 6

Back to Christianity, Part 7

Back to Christianity, Part 8

Back to Who Am I? Part 16

Back to Who Am I? Part 17

¹ John 12:32 (ESV)

² Luke 13:1-5 (ESV)

³ John 12:32 (ESV)

⁴ Luke 5:32 (ESV)

⁵ Here πάντα, (another form of πᾶς) was limited by τὰ ἔθνη (ESV: nations), if one wants to consider that a limitation.

⁶ Acts 5:29 (ESV) Table

⁷ Acts 11:2b, 3 (ESV)

⁸ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

⁹ The NET parallel Greek text and NA²⁸ had πραΰτητι here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραοτητι (KJV: meekness).

¹⁰ The NET parallel Greek text and NA²⁸ had δῴη here, where the Stephanus Textus Receptus and Byzantine Majority Text had δω (KJV: will grant).

¹¹ Grammatical Voice of Verbs, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

¹² Ibid.

¹³ Acts 8:3 (ESV)

¹⁴ Acts 26:14b (ESV) Table

¹⁵ 2 Timothy 2:25b (NET)

¹⁶ Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

¹⁷ Romans 2:4b (NET)

¹⁸ Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

¹⁹ Romans 2:4 (NET)

²⁰ 2 Peter 3:9 (ESV) Table

²¹ In the NET parallel Greek text and NA²⁸ Jerusalem was spelled Ἱεροσόλυμα, and ιερουσαλημ in the Stephanus Textus Receptus and Byzantine Majority Text.

²² The NET parallel Greek text and NA²⁸ had θύρας here, where the Stephanus Textus Receptus and Byzantine Majority Text had πυλης (KJV: gate).

²³ The Stephanus Textus Receptus and Byzantine Majority Text had κυριε κυριε (KJV: Lord, Lord) here, where the NET parallel Greek text and NA²⁸ had simply κυριε.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had οι preceding workers (NET: –doers). The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding evil (KJV: iniquity). The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus and Byzantine Majority Text had χριστον (KJV: Christ) here. The NET parallel Greek text and NA²⁸ did not.

²⁷ Acts 16:31 (ESV)

²⁸ From the “Meaning Behind The Proverb ‘I Don’t Have to Outrun The Bear’” on The USC Digital Folklore Archives: “So, the story goes like this. Two men are hiking in the woods, and they see a bear. The bear is really mad, so they start running to get away. The first man says ‘how are we going to outrun this bear?’ and the other guy goes ‘I don’t have to outrun the bear, I just have to outrun you.’”

²⁹ From the Preface to the NET Bible online: Another major change introduced with the Second Beta Edition of the NET Bible was a significant update to the text-critical notes for the New Testament. After the printing of the First Beta Edition, it was suggested to the NET Bible team by the German Bible Society (Deutsche Bibelgesellchaft) in Stuttgart, Germany, that the information in the New Testament tc notes should be standardized to the Nestle-Aland 27th edition text which they publish in conjunction with the Institut für neutestamentliche Textforschung in Münster, Germany. (Prior to this point, the textual evidence in the tc notes had been drawn from NA27, UBS4, and other sources.)

Christianity, Part 4

Posted on December 20, 2022 by admin

There are 13 occurrences of πάντας in Luke’s Gospel [see Table below], the Greek word translated all people in And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ Two occurrences found in narrative passages were limited by words immediately following πάντας, and three others were limited by the time and place mentioned in context. There is one more occurrence in a narrative phrase introducing Jesus’ teaching, one in a question Peter asked Jesus about his teaching and six occurrences spoken by Jesus as He taught. I’ll consider these in detail.

And [Jesus] said to all (πάντας, a form of πᾶς), “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.²

In a narrative passage I would assume that πάντας was limited to all who heard Jesus at a particular time and place: Now it happened that as he was praying alone, the disciples were with him.³ But the nature of his message here causes me to question that assumption. It seems to apply beyond the immediate time and place to τις θέλει ὀπίσω μου ἔρχεσθαι, anyone [who] would come after [Jesus].

Given my predisposition it was natural, perhaps inevitable, for me to consider that this desire (θέλει, a form of θέλω) to follow Jesus originated with, or was conjured by, the human individual. It rendered that individual worthy of Jesus’ salvation. The lack of this desire, or one’s inability to conjure it, made one worthy of damnation. Then lightning struck, metaphorically speaking, in the form of Jesus’ saying: No one (οὐδεὶς) can (δύναται, a form of δύναμαι) come to me unless the Father who sent me draws him.⁴

The desire to follow Jesus on these terms, let him deny himself and take up his cross daily, does not originate with any human individual. It is evidence that one is being drawn by God. And this truth, If anyone would come after me, let him deny himself and take up his cross daily and follow me; For whoever would save his life will lose it, but whoever loses his life for my sake will save it, is not limited to those who would follow but applies to all. So, πάντας here stands without any limitation of time or place: And he said to all.⁵

I’d like to consider the fuller version of D. A. Carson’s argument quoted in “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog:

“On the verb ‘to draw’, cf. notes on 6:44. There, the one who draws is the Father; here [John 12:32], it is the Son, but nothing much should be made of this (5:19)…

John 6:44 quotes Jesus saying: No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.⁶ John 5:19 reads: So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.⁷

Mr. Carson’s quote continued:

“But the scope and efficacy of the drawing in the two places are quite different. There, the focus is on those individuals whom the Father gives to the Son, whom the Son infallibly preserves and raises up at the last day. Here, ‘all men’ reminds the reader of what triggered these statements, viz. the arrival of the Greeks…

The “arrival of the Greeks” is a reference to the following (John 12:20-23 ESV):

Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip⁸ went and told Andrew; Andrew and Philip went⁹ and¹⁰ told Jesus. And Jesus answered¹¹ them, “The hour has come for the Son of Man to be glorified.

I agree that “the scope…of the drawing [is] quite different” in John 6:44 and 12:32. The Father draws a select few relative to all who have lived, or will ever live, on earth prior to Jesus’ crucifixion. Jesus promises to draw all afterward. But I fail to see how the “arrival of the Greeks” as described above alters the “efficacy of the drawing.”

In the KJV πάντας was translated all men (ESV: all people), but the Greek is not πάντας ἄνθρωπον or πάντας ἀνθρώπους as if Jesus intended to limit πάντας in some way. It is simply πάντας. Yet in Mr. Carson’s argument the “arrival of the Greeks” so alters the efficacy of Jesus’ drawing that πάντας ἑλκύσω (literally: “all I will draw”)…

…means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31), a time for distinguishing between those who love their lives (and therefore lose them) and those who hate their lives (and therefore keep them for eternal life, v. 25).”

John 12:31 reads: Now is the judgment of this world; now will the ruler of this world be cast out.¹² This indicates to me that Mr. Carson thought the judgment of this world and the casting out of the ruler of this world were opposed somehow to Jesus drawing all to Himself. John 12:25 reads: Whoever loves his life loses¹³ it, and whoever hates his life in this world will keep it for eternal life.¹⁴

I want to consider this in context (John 12:23-26 ESV):

And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If¹⁵ anyone serves me, the Father will honor him.

All that follows falls under the heading: The hour has come for the Son of Man to be glorified.¹⁶ Jesus referred to Himself here as the Son of Man but whenever I hear this phrase I think also of those who follow Him. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.¹⁷ He spoke of his own death but also the death of those who would follow Him. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.¹⁸ This is true of the Son of Man as it is true of all born of Him. And if I seek more clarification, what it means to hate my life in this world, Jesus spoke directly to us: If anyone serves me, he must follow me.¹⁹

This brings me back to the beginning of this essay:

If anyone would come after me, let him deny himself and take up his cross daily and follow me.²⁰

To hate my life in this world is to deny myself (I do not know the man²¹) in this world, to take up [my] cross daily in this world and to follow Jesus. Here it becomes clear that our old self born of the flesh loves its life in this world, does not deny itself, take up its cross daily or follow Jesus: We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.²² It is the new self (τὸν νέον), which is being renewed in knowledge after the image of its creator²³ who comprehends that, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me; So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me,²⁴ is not a hyperbolic expression of Paul’s personal devotion, but normative for all who believe.

Considered as a whole I can’t fit Mr. Carson’s argument into my understanding of a rational argument against And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.²⁵ It doesn’t line up in any way that persuades me that Jesus intended to limit πάντας here, nor cause me to doubt the efficacy of Jesus’ drawing relative to that of his Father. In fact, this argument resolves for me as: “Jesus didn’t say I…will draw all…to myself because that conflicts with the thoughts of my religious mind regarding the judgment of this world.” I prefer now to let my thoughts be shaped by the mind of Christ where, Now is the judgment of this world; now will the ruler of this world be cast out; And I, when I am lifted up from the earth, will draw all people to myself,²⁶ is one continuous thought rather than a contradiction.

The next occurrence of πάντας in Luke’s Gospel follows (Luke 12:41 ESV):

Peter said,²⁷ “Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?”

The parable to which Peter referred follows (Luke 12:35-40 ESV):

“Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home²⁸ from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. If²⁹ he comes in the second watch,³⁰ or in the third, and finds them awake, blessed are those servants!³¹ But know this, that if the master of the house had known at what hour the thief was coming,³² he would not have left his house to be broken into.³³ You³⁴ also must be ready, for the Son of Man is coming at an hour you do not expect.”

Jesus’ answer to Peter’s question is interesting (Luke 12:42-48 ESV):

And³⁵ the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating [Table]. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

I suppose my first thought would be that this parable is a warning to the ambitious: Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions.³⁶ But since the ambitious are always with us, I want to stay alert, too, just for self-preservation. Even if they don’t succumb to alcohol the ambitious are very prone to error and desire to take others along with them. They’re ambitious.

Though the parable speaks of a master who is away, Jesus did not leave us orphaned (John 14:18-26). This is not about following a vague memory of a predetermined plan but being led by the Holy Spirit rather than someone else (including oneself). A light beating is insufficient cause to be ignorant of my master’s will. So, first and foremost I follow the Holy Spirit through the Bible and then in daily life.

So, how did Jesus answer Peter’s question: Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?³⁷ He answered it at a specific time when God drew a select few to Jesus. But if I believe his promise, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself,³⁸ I can hear his answer as yes and yes. Yes, it is for you, and, yes, it is for all.

The translators of the NET rendered Peter’s question: Lord, are you telling this parable for us or for everyone (πάντας, a form of πᾶς)?³⁹ The blog post I’ve been quoting reads: “Here we must go a bit further in our understanding of verse 32: But I, when I am lifted up from the earth, will draw all men [πάντας, a form of πᾶς] to myself. Certainly, the Lord had no intention that we should read into this text the idea that everyone would be saved because we know only believers find eternal life.”⁴⁰

Does faith arise spontaneously in the hearts of the unrighteous who do not seek for God? I don’t think so. I’m also having difficulty understanding how Jesus by drawing all to Himself might impact faith adversely. The question I remember most from my unbelief is: If you’re such a big deal, where are you? How does the answer, I’m drawing you to Myself, impede faith?

I do recall the Scripture on which this argument, “we know only believers find eternal life,” is based (John 3:16 ESV [Table]):

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Greek word πᾶς, translated whoever here, is limited by the words immediately following it: ὁ πιστεύων εἰς αὐτὸν (believes in him). This was translated everyone who believes in him in the NET. The phrase should not perish was μὴ ἀπόληται in Greek. The translation should…perish was intended to signal a verb in the subjunctive mood to those who already know Greek. It was translated will not perish in the NET despite the fact that the verb was ἀπόληται rather than ἀπολεῖται, because this is a result clause.

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. 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.⁴¹

The author of this blog post was correct, writing, “we know only believers find eternal life.” But does it then follow that “the Lord had no intention that we should read into this text the idea that everyone would be saved”? Can we take this knowledge and use it as a rule to judge what Jesus can and cannot say? Consider the next verse (John 3:17 ESV [Table]):

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

The Greek word translated might be saved was σωθῇ (a form of σώζω), another verb in the subjunctive mood. It was translated should be saved in the NET. Again, this is a result clause. The meaning in Greek is: God sent his Son into the world…in order that the world [will] be saved through him. The inference here is not: Jesus cannot draw all to Himself because “we know only believers find eternal life.” The inference of this knowledge is that all whom Jesus draws to Himself will believe.

I’ll continue with the occurrences of πάντας in Luke’s Gospel in another essay. The table mentioned above follows.

Occurrences of πάντας in Luke
Reference	NET Parallel Greek	ESV
Luke 1:65	ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς	fear came on all their neighbors
Luke 4:36	ἐγένετο θάμβος ἐπὶ πάντας	they were all amazed
Luke 5:9	πάντας τοὺς σὺν αὐτῷ	all who were with him
Luke 6:10	περιβλεψάμενος πάντας αὐτοὺς	looking around at them all
Luke 6:19	ἰᾶτο πάντας	healed them all
Luke 9:23	Ἔλεγεν δὲ πρὸς πάντας	And he said to all
Luke 12:41	πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας	are you telling this parable for us or for all?
Luke 13:2	δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο	do you think that these Galileans were worse sinners than all the other Galileans
Luke 13:4	δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ	do you think that they were worse offenders than all the others who lived in Jerusalem
Luke 13:28	πάντας τοὺς προφήτας	all the prophets
Luke 17:27	ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας	the flood came and destroyed them all
Luke 17:29	ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας	fire and sulfur rained from heaven and destroyed them all
Luke 21:35	πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς	all who dwell on the face of the whole earth

Tables comparing the Greek of John 12:22, 23; 12:25; 12:26; Luke 12:41; 12:36; 12:38-40 and 12:42 in the NET and KJV follow.

John 12:22, 23 (NET)	John 12:22, 23 (KJV)
Philip went and told Andrew, and they both went and told Jesus.	Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

John 12:22 (NET Parallel Greek)	John 12:22 (Stephanus Textus Receptus)	John 12:22 (Byzantine Majority Text)
ἔρχεται ὁ Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ, ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ	ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου	ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου

Jesus replied, “The time has come for the Son of Man to be glorified.

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

John 12:23 (NET Parallel Greek)	John 12:23 (Stepanus Textus Receptus)	John 12:23 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου	ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου	ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου

John 12:25 (NET)	John 12:25 (KJV)
The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life.	He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

John 12:25 (NET Parallel Greek)	John 12:25 (Stepanus Textus Receptus)	John 12:25 (Byzantine Majority Text)
ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν	ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην	ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην

John 12:26 (NET)	John 12:26 (KJV)
If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.	If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

John 12:26 (NET Parallel Greek)	John 12:26 (Stepanus Textus Receptus)	John 12:26 (Byzantine Majority Text)
ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ	εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ	εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ

Luke 12:41 (NET)	Luke 12:41 (KJV)
Then Peter said, “Lord, are you telling this parable for us or for everyone?”	Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

Luke 12:41 (NET Parallel Greek)	Luke 12:41 (Stephanus Textus Receptus)	Luke 12:41 (Byzantine Majority Text)
Εἶπεν δὲ ὁ Πέτρος· κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας

Luke 12:36 (NET)	Luke 12:36 (KJV)
be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks, they can immediately open the door for him.	And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

Luke 12:36 (NET Parallel Greek)	Luke 12:36 (Stephanus Textus Receptus)	Luke 12:36 (Byzantine Majority Text)
καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυσει εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω

Luke 12:38-40 (NET)	Luke 12:38-40 (KJV)
Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves!	And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Luke 12:38 (NET Parallel Greek)	Luke 12:38 (Stephanus Textus Receptus)	Luke 12:38 (Byzantine Majority Text)
κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι

But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into.

And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

Luke 12:39 (NET Parallel Greek)	Luke 12:39 (Stephanus Textus Receptus)	Luke 12:39 (Byzantine Majority Text)
τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ \|ἂν\| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου

You also must be ready because the Son of Man will come at an hour when you do not expect him.”

Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Luke 12:40 (NET Parallel Greek)	Luke 12:40 (Stephanus Textus Receptus)	Luke 12:40 (Byzantine Majority Text)
καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται

Luke 12:42 (NET)	Luke 12:42 (KJV)
The Lord replied, “Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time?	And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

Luke 12:42 (NET Parallel Greek)	Luke 12:42 (Stephanus Textus Receptus)	Luke 12:42 (Byzantine Majority Text)
καὶ εἶπεν ὁ κύριος· τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ \|τὸ\| σιτομέτριον	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον

Christianity, Part 5

Back to Christianity, Part 6

Back to Christianity, Part 7

Back to Christianity, Part 8

¹ John 12:32 (ESV)

² Luke 9:23, 24 (ESV) Table

³ Luke 9:18a (ESV)

⁴ John 6:44a (ESV) Table

⁵ Luke 9:23a (ESV)

⁶ John 6:44 (ESV) Table

⁷ John 5:19 (ESV) Table

⁸ The NET parallel Greek text and NA²⁸ had the article ὁ preceding Philip. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁹ The NET parallel Greek text and NA²⁸ had ἔρχεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had και παλιν (KJV: and again).

¹⁰ The NET parallel Greek text and NA²⁸ had και here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹¹ The NET parallel Greek text and NA²⁸ had ἀποκρίνεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρινατο.

¹² John 12:31 (ESV)

¹³ The NET parallel Greek text and NA²⁸ had ἀπολλύει (NET: destroys) here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had απολεσει (KJV: shall lose) in the future tense.

¹⁴ John 12:25 (ESV)

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και preceding If. The NET parallel Greek text and NA²⁸ did not.

¹⁶ John 12:23 (ESV)

¹⁷ John 12:24 (ESV)

¹⁸ John 12:25 (ESV)

¹⁹ John 12:26a (ESV)

²⁰ Luke 9:23 (ESV) Table

²¹ Matthew 26:72b (ESV) Table

²² Romans 6:6 (ESV)

²³ Colossians 3:10b (ESV)

²⁴ Galatians 2:20 (NET)

²⁵ John 12:32 (ESV)

²⁶ John 12:31, 32 (ESV)

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀναλύσῃ here, where the Stephanus Textus Receptus had αναλυσει (KJV: will return).

²⁹ The NET parallel Greek text and NA²⁸ had κὰν here and preceding third watch (NET: or), where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν ελθη (KJV: And if he shall come) and και (KJV: or) preceding in the third watch. The NET parallel Greek text and NA²⁸ had the verb ἔλθῃ only after third watch rather than both locations as the Stephanus Textus Receptus and Byzantine Majority Text had.

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had φυλακη here and again after third. The NET parallel Greek text and NA²⁸ had φυλακῇ only after third.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had οι δουλοι εκεινοι here, where the NET parallel Greek text and NA²⁸ had simply ἐκεῖνοι.

³² The Stephanus Textus Receptus and Byzantine Majority Text had εγρηγορησεν αν και (KJV: he would have watched, and) here. The NET parallel Greek text and NA²⁸ did not.

³³ The NET parallel Greek text and NA²⁸ had διορυχθῆναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διορυγηναι (KJV: to be broken through).

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA²⁸ did not.

³⁵ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

³⁶ Luke 12:42-44 (ESV)

³⁷ Luke 12:41 (ESV)

³⁸ John 12:32 (ESV)

³⁹ Luke 12:41 (NET)

⁴⁰ “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog

⁴¹ Subjunctive Mood, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

Christianity, Part 3

Posted on December 14, 2022 by admin

In another essay in this series, I wrote, “Any rational argument against [And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself¹] must explain: 1) how Jesus was wrong and 2) when He changed his mind.” I want to consider some arguments against it to see how that observation holds up.

A blog post titled “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog stated:

The Greek expressions rendered “all” in John 12:32 is an inflected form of the word pas. In Koine Greek “all” does not always mean “all.” Many times in the biblical Greek “all” is used in a hyperbolic sense and does not necessarily always mean “all.”

If I assume that Jesus knew this esoteric rule of Koine Greek, I can shoehorn this argument into item #2 of my understanding of a rational argument: Jesus changed his mind even before He spoke. He wasn’t wrong (item #1) because He never said that He will draw all to Himself. I misunderstand Him taking Him at his word.

I’m not convinced that this is an esoteric rule of Koine Greek. The author² cites no Greek grammar but lets it stand on his own authority. I’m not sure how I would apply such a rule if it existed. Much of what Jesus or Paul said or wrote seemed hyperbolic to me when I began to study the Bible. I suspect that forms of πᾶς (pas) much like all in English mean “every, all, the whole, always, complete, entire, utter,” unless explicitly limited in the text. “It is the context that will make clear the author’s intention.”³

According to the Greek Concordance on biblehub.com there are 90 occurrences of πάντας (the Greek word translated all people in John 12:32) in the New Testament. I’ll look at all of them eventually. I’ve surveyed the first nine in Matthew [see Table below].

All nine occur in narrative passages and are clearly limited in scope. The first occurrence follows (Matthew 2:1-4 ESV):

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all (πᾶσα, another form of πᾶς) Jerusalem with him; and assembling all (πάντας, a form of πᾶς) the chief priests and scribes of the people, he inquired of them where the Christ was to be born.

Here πάντας was clearly limited to all the chief priests and scribes of the people. It is completely fair to further limit this to all the chief priests and scribes of the people in Jerusalem, since wise men from the east came to Jerusalem. I’d be willing to limit it further to all the chief priests and scribes of the people living in Jerusalem at this time.

Though I’m not searching occurrences of πᾶσα (another form of πᾶς) deliberately, this one came up in context: all Jerusalem was troubled with Herod. I see no problem limiting this occurrence of a form of πᾶς to all Jerusalem who heard with Herod was troubled.

Another example follows (Matthew 2:16 ESV):

Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all (πάντας, a form of πᾶς) the male children in Bethlehem and in all⁴ (πᾶσι[ν], another form of πᾶς) that region who were two years old or under, according to the time that he had ascertained from the wise men.

Here πάντας was limited to the male children in Bethlehem and in πᾶσι(ν) that region who were two years old or under. Since this order was carried out by men it wouldn’t surprise me if the results were less than perfect. We are told explicitly that they missed their intended target completely (Matthew 2:13-15a ESV):

Now when [the wise men] had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.

One more example follows (Matthew 21:12 ESV):

And Jesus⁵ entered the temple⁶ and drove out all (πάντας, a form of πᾶς) who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.

Here πάντας was limited by who sold and bought in the temple. It was further limited by the stated location of the temple: And when [Jesus] entered Jerusalem, the whole (πᾶσα, another form of πᾶς) city was stirred up, saying, “Who is this?”⁷ Here, too, πᾶσα was limited by the…city of Jerusalem.

So, do these nine examples of πάντας, along with two examples of πᾶσα and one of πᾶσι(ν), persuade me that Jesus intended to limit πάντας in some way when He said, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself⁸? No. Matthew was careful to alert his reader by the words which immediately followed it that πάντας was limited. Jesus, by comparison, seems far too cavalier if He intended any such limitation.

There is a book ad preceding the blog post I quoted:

Jesus told the leaders of his day that he “will draw all men [and women] to myself.” You too can experience the joy of drawing “all men” [and women] to the “good news” by Reaching Hearts with the Art of Persuasion.⁹

I never expected with a few clicks of a mouse in under two minutes to find one document that effectively explained one reason I thought Jesus spoke in the exaggerated language of a salesman was the inherent logic of my Christianity. I had a philosophical bent to my mind at a very young age.

I’ve considered the four occurrences of πάντας in Mark’s Gospel [see Table below], but first it seems necessary to address something else. For me the grammatical arguments are most compelling: What did Jesus say? The author of this blog post seems to be arguing something else. He paraphrased D. A. Carson: Jesus “means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31)…”

If Jesus draws me to Himself, does that preclude Him from judging the sin condemned in my flesh? No, of course not. I return to what I called the long name¹⁰ of God (Exodus 34:6, 7 ESV):

The Lord passed before [Moses] and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

Since I mentioned this alternative argument, I should probably address it directly. One of the things I like to do is to put alternatives into the text to see how they feel:

Alternate Explanations
And I, when I am lifted up from the earth, will draw all people to myself without distinction, Jews and Gentiles alike.	And I, when I am lifted up from the earth, will draw all individuals to myself without exception.

I’m not subtle enough to hear much difference between these two statements, but I’m not thick. I understand what the author of the blog post wanted Jesus to say:

And I, when I am lifted up from the earth, will draw from all peoples to myself, from Jews and Gentiles alike without distinction. I will not draw all individuals without exception.

If I take this to the judgment seat of Christ, what is my account if He asks why I believed it? I read a blog post from a Christian bookseller paraphrasing the president of the Evangelical Theological Society? “But what did I say, Dan,” is all He has to say to bring me to my senses. He said, And I, when I am lifted up from the earth, will draw all…to myself.

Three of the four occurrences of πάντας in Mark’s Gospel are more like the occurrence in John 12:32 than any in Matthew’s Gospel, and they are clearly limited. One example follows (Mark 2:1-5a, 11, 12 ESV):

And when [Jesus] returned¹¹ to Capernaum¹² after some days,¹³ it was reported that he was at home.¹⁴ And¹⁵ many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. And they came, bringing to him a paralytic carried by four men. And when they could not get near¹⁶ him because of the crowd, they removed the roof above him, and when they had made an opening, they let down¹⁷ the bed¹⁸ on which¹⁹ the paralytic lay. And²⁰ when Jesus saw their faith, he said to the paralytic…“I say to you, rise,²¹ pick up your bed,²² and go home.” And he rose and immediately²³ picked up his bed²⁴ and went out before²⁵ them all (πάντων, another form of πᾶς), so that they were all (πάντας, a form of πᾶς) amazed and glorified God, saying, “We never saw anything like this!”

Here πάντας was not limited by the words immediately following it. Instead, it was flanked by two infinitives in the present tense: ἐξίστασθαι (a form of ἐξίστημι) and δοξάζειν (a form of δοξάζω), translated: they were all amazed and glorified God in the ESV. Likewise, πάντων was not limited by the words immediately preceding it: (he) went out before them all. (It seems to me that them was added by the translators.) Both are limited by their context, a house in Capernaum at a specific time: And when he returned to Capernaum after some days, it was reported that he was at home. And many were gathered together, so that there was no more room, not even at the door.

So, should I assume that πάντας in John 12:32 was limited to all who heard Jesus at that particular moment in Jerusalem? That doesn’t feel right, and I’ve never heard anyone argue that point. My feelings and potentially poor scholarship aside, I want to look more closely at Jesus’ words (John 12:31-33 ESV):

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die [Table].

Here is the mind of Christ. I do like to put this in a little more perspicuous form.

The Mind of Christ

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth (He said this to show by what kind of death he was going to die), will draw all people (πάντας) to myself.”

That Jesus will draw πάντας to Himself is either the judgment of this world or something so intimately associated with the judgment of this world that it is one of the next things that came to his mind. Now I admit, my religious mind has had many other ideas about the judgment of this world. Most, if not all, of them can be summed up with some negation of Jesus’ saying I…will draw all…to myself: I will not draw all to Myself; I will draw not all to Myself; I will draw some to Myself but not all.

I will draw all to Myself, is such a shock to my religious mind that if it followed directly after, Now is the judgment of this world, this might have been a speculative essay about how and when a negative particle was removed from the Greek of John 12:32. It is entirely possible, perhaps even likely, that Jesus will say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,²⁶ to my religious mind.

I will draw all to Myself, does not follow Now is the judgment of this world. [N]ow will the ruler of this world be cast out, falls between them. So again, that Jesus will draw πάντας to Himself is either the means by which the ruler of this world [will] be cast out or something so intimately associated with the means by which the ruler of this world [will] be cast out that it is the very next thought that came to his mind. And again, I admit, my religious mind has had many other ideas about how the ruler of this world [will] be cast out.

Though my religious mind never recognized any connection between now will the ruler of this world be cast out and I...will draw all…to myself, once I hear it from the mind of Christ it is difficult to conceive of any better way to cast out the ruler of this world than to plunder all of his possessions, rather than some or a few of them. And that little taste of freedom from the domination of my religious mind serves as a bridge back to Now is the judgment of this world.

Suddenly, that Jesus will draw πάντας to Himself, that He will cause all to be born again (ἄνωθεν; NET: from above) by his own indwelling Holy Spirit sounds like the most scathing judgment of this world I could ever imagine. And this thought battles mightily against my religious mind’s tendency to demand that infinite mercy and infinite judgment be two entirely different things.

The irony here is that the carnal or fleshly mind hears the judgment in Jesus’ saying, You must be born again,²⁷ and rejects it as hate speech. So, the carnal/fleshly mind rejects the mercy in Jesus’ judgment while my religious mind rejects the judgment in Jesus’ mercy, his promise to draw all to Himself.

In the Introduction to this blog I speculated that “the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET).” Here they seem opposed to one another. What binds them together, however, and betrays their common origin is their design by the ruler of this world to keep us from abiding in Christ and to keep his words from abiding in us. Both are evidence of the ruler of this world’s domination over our hearts and minds.

It is perfectly just that Jesus say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,²⁸ to my religious mind. Only the mind of Christ endures. Paul wrote (1 Corinthians 2:6-16 ESV):

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,

nor the heart of man imagined,

what God has prepared for those who love him”—²⁹

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God [Table]. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual [Table].

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things,³⁰ but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

To the extent that Christianity is a product of the religious mind, it is idolatry serving neither Christ nor those who would abide in Him.

According to a note (26) in the NET Matthew quoted from Hosea 11:1. The table below compares the relevant portions of the Greek of Matthew 2:15b to Hosea 11:1b in the Septuagint.

Matthew 2:15b (NET Parallel Greek)	Hosea 11:1b (Septuagint BLB) Table	Hosea 11:1b (Septuagint Elpenor)
ἐξ Ἀιγύπτου ἐκάλεσα τὸν υἱόν μου	ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ	ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ
Matthew 2:15b (NET)	Hosea 11:1b (NETS)	Hosea 11:1b (English Elpenor)
I called my Son out of Egypt.	out of Egypt I recalled his children	out of Egypt have I called his children

It appears that Matthew made his own translation from Hebrew rather than quoting the Septuagint directly.

According to a note (12) in the NET Paul quoted from Isaiah 40:13. The table below compares the Greek of 1 Corinthians 2:16a to Isaiah 40:13 in the Septuagint.

1 Corinthians 2:16a (NET Parallel Greek)	Isaiah 40:13 (Septuagint BLB) Table	Isaiah 40:13 (Septuagint Elpenor)
τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν	τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν
1 Corinthians 2:16a (NET)	Isaiah 40:13 (NETS)	Isaiah 40:13 (English Elpenor)
For who has known the mind of the Lord, so as to advise him?	Who has known the mind of the Lord, and who has been his counselor to instruct him?	Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

The tables mentioned above follow.

Occurrences of πάντας in Matthew
Reference	NET Parallel Greek	ESV
Matthew 2:4	πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ	all the chief priests and scribes of the people
	This was further limited by:
	(v. 1) παρεγένοντο εἰς Ἱεροσόλυμα	(v. 1) [they] came to Jerusalem
Matthew 2:16	πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω	all the male children in Bethlehem and in all that region who were two years old or under
Matthew 4:24	πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς	all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics
	This was further limited by:
	ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν	his fame spread throughout all Syria
Matthew 8:16	πάντας τοὺς κακῶς ἔχοντας	all who were sick
	This was further limited by:
	προσήνεγκαν αὐτῷ (v. 14) εἰς τὴν οἰκίαν Πέτρου	they brought to him (v. 14) [into] Peter’s house
Matthew 12:15	ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας	many followed him, and he healed them all
Matthew 14:35	προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας	they…brought to him all who were sick
	This was further limited by:
	(v. 34) ἦλθον ἐπὶ τὴν γῆν εἰς Γεννησαρέτ (v. 35) ἀπέστειλαν εἰς ὅλην τὴν περίχωρον	(v. 34) they came to land at Gennesaret (v. 35) they sent around to all that region
Matthew 21:12	ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ	[he] drove out all who sold and bought in the temple
	This was further limited by:
	(v. 10) εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα	(v. 10) he entered Jerusalem
Matthew 22:10	συνήγαγον πάντας οὓς εὗρον	[they] gathered all whom they found
	This was further limited by:
	(v. 9) πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν	(v. 9) Go therefore to the main roads
Matthew 26:1	πάντας τοὺς λόγους τούτους	all these sayings
	This was further limited by (Matthew 24:3-25:46):
	(v. 24:3) Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν	As he sat on the Mount of Olives

Occurrences of πάντας in Mark
Reference	NET Parallel Greek	ESV
Mark 1:32	ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους	they brought to him all who were sick or oppressed by demons
	This was further limited by:
	(v. 29) ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου (v. 21) εἰσπορεύονται εἰς Καφαρναούμ	(v. 29) he…entered the house of Simon and Andrew (v. 21) they went into Capernaum
Mark 2:12	ἐξίστασθαι πάντας	they were all amazed
	This was limited by:
	(v. 1a) εἰσελθὼν πάλιν εἰς Καφαρναοὺμ (v. 1b) ἐν οἴκῳ ἐστίν	(v. 1a) he returned to Capernaum (v. 1b) he was at home
Mark 5:40	ἐκβαλὼν πάντας παραλαμβάνει	he put them all outside
	This was limited by:
	κατεγέλων αὐτοῦ (v. 38) ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου	they laughed at him (v. 38) They came to the house of the ruler of the synagogue
Mark 6:39	ἐπέταξεν αὐτοῖς \|ἀνακλῖναι\| πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ	he commanded them all to sit down in groups on the green grass
	This was limited by:
	(v. 32) ἀπῆλθον…εἰς ἔρημον τόπον (v. 33) πεζῇ ἀπὸ πασῶν τῶν πόλεων	(v. 32) they went away…to a desolate place (v. 33) they ran there on foot from all the towns

Tables comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the Tanakh, KJV and NET, and comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 2:16; 21:12; Mark 2:1, 2; 2:4, 5; 2:11, 12 and 1 Corinthians 2:15 in the NET and KJV follow.

Hosea 11:1 (Tanakh)	Hosea 11:1 (KJV)	Hosea 11:1 (NET)
When Israel was a child, then I loved him, and called my son out of Egypt.	When Israel was a child, then I loved him, and called my son out of Egypt.	“When Israel was a young man, I loved him like a son, and I summoned my son out of Egypt.

Hosea 11:1 (Septuagint BLB)	Hosea 11:1 (Septuagint Elpenor)
(10:15b) ὄρθρου ἀπερρίφησαν ἀπερρίφη βασιλεὺς Ισραηλ (11:1) διότι νήπιος Ισραηλ καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ	ΟΡΘΡΟΥ ἀπερρίφησαν, ἀπερρίφη βασιλεὺς ᾿Ισραήλ· ὅτι νήπιος ᾿Ισραήλ, καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ
Hosea 11:1 (NETS)	Hosea 11:1 (English Elpenor)
At dawn they were cast out; Israel’s king was cast out. For Israel was an infant, and I loved him, and out of Egypt I recalled his children.	Early in the morning were they cast off, the king of Israel has been cast off: for Israel is a child, and I loved him, and out of Egypt have I called his children.

Exodus 34:6 (Tanakh)	Exodus 34:6 (KJV)	Exodus 34:6 (NET)
And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth;	And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,	The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,

Exodus 34:6 (Septuagint BLB)	Exodus 34:6 (Septuagint Elpenor)
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς	καὶ παρῆλθε Κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσε· Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός
Exodus 34:6 (NETS)	Exodus 34:6 (English Elpenor)
And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful	And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,

Exodus 34:7 (Tanakh)	Exodus 34:7 (KJV)	Exodus 34:7 (NET)
keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’	Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.	keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation.”

Exodus 34:7 (Septuagint BLB)	Exodus 34:7 (Septuagint Elpenor)
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῗ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν	καὶ δικαιοσύνην διατηρῶν καὶ ἔλεος εἰς χιλιάδας, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ οὐ καθαριεῖ τὸν ἔνοχον, ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων, ἐπὶ τρίτην καὶ τετάρτην γενεάν
Exodus 34:7 (NETS)	>Exodus 34:7 (English Elpenor)
and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person, bringing lawless acts of fathers upon children and upon children of children, upon the third and fourth generation.”	and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty; bringing the iniquity of the fathers upon the children, and to the children’s children, to the third and fourth generation.

Isaiah 40:13 (Tanakh)	Isaiah 40:13 (KJV)	Isaiah 40:13 (NET)
Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?	Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?	Who comprehends the mind of the Lord, or gives him instruction as his counselor?

Isaiah 40:13 (Septuagint BLB)	Isaiah 40:13 (Septuagint Elpenor)
τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν
Isaiah 40:13 (NETS)	Isaiah 40:13 (English Elpenor)
Who has known the mind of the Lord, and who has been his counselor to instruct him?	Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

Matthew 2:16 (NET)	Matthew 2:16 (KJV)
When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.	Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Matthew 2:16 (NET Parallel Greek)	Matthew 2:16 (Stephanus Textus Receptus)	Matthew 2:16 (Byzantine Majority Text)
Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων	τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων	τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων

Matthew 21:12 (NET)	Matthew 21:12 (KJV)
Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts and turned over the tables of the money changers and the chairs of those selling doves.	And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Matthew 21:12 (NET Parallel Greek)	Matthew 21:12 (Stephanus Textus Receptus)	Matthew 21:12 (Byzantine Majority Text)
Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς	και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας	και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας

Mark 2:1, 2 (NET)	Mark 2:1, 2 (KJV)
Now after some days, when he returned to Capernaum, the news spread that he was at home.	And again he entered into Capernaum after some days; and it was noised that he was in the house.

Mark 2:1 (NET Parallel Greek)	Mark 2:1 (Stephanus Textus Receptus)	Mark 2:1 (Byzantine Majority Text)
Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι᾿ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν	και παλιν εισηλθεν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν	και εισηλθεν παλιν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν

So many gathered that there was no longer any room, not even by the door, and he preached the word to them.

And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

Mark 2:2 (NET Parallel Greek)	Mark 2:2 (Stephanus Textus Receptus)	Mark 2:2 (Byzantine Majority Text)
καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον

Mark 2:4, 5 (NET)	Mark 2:4, 5 (KJV)
When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on.	And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

Mark 2:4 (NET Parallel Greek)	Mark 2:4 (Stephanus Textus Receptus)	Mark 2:4 (Byzantine Majority Text)
καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο

When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

Mark 2:5 (NET Parallel Greek)	Mark 2:5 (Stephanus Textus Receptus)	Mark 2:5 (Byzantine Majority Text)
καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφίενται σου αἱ ἁμαρτίαι	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου

Mark 2:11, 12 (NET)	Mark 2:11, 12 (KJV)
“I tell you, stand up, take your stretcher, and go home.”	I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

Mark 2:11 (NET Parallel Greek)	Mark 2:11 (Stephanus Textus Receptus)	Mark 2:11 (Byzantine Majority Text)
σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττον σου καὶ ὕπαγε εἰς τὸν οἶκον σου	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου

And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

Mark 2:12 (NET Parallel Greek)	Mark 2:12 (Stephanus Textus Receptus)	Mark 2:12 (Byzantine Majority Text)
καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν \|λέγοντας\| ὅτι οὕτως οὐδέποτε εἴδομεν	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν

1 Corinthians 2:15 (NET)	1 Corinthians 2:15 (KJV)
The one who is spiritual discerns all things, yet he himself is understood by no one.	But he that is spiritual judgeth all things, yet he himself is judged of no man.

1 Corinthians 2:15 (NET Parallel Greek)	1 Corinthians 2:15 (Stephanus Textus Receptus)	1 Corinthians 2:15 (Byzantine Majority Text)
ὁ δὲ πνευματικὸς ἀνακρίνει [τὰ] πάντα, αὐτὸς δὲ ὑπ᾿ οὐδενὸς ἀνακρίνεται	ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται	ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται

Christianity, Part 4

Back to Christianity, Part 8

Back to Nothing True, Part 1

Back to The Day of the Lord, Part 1

Back to The Day of the Lord, Part 3

Back to The Day of the Lord, Part 6

Back to The Day of the Lord, Part 8

¹ John 12:32 (ESV)

² Possibly: “Edward D. Andrews (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored ninety-five books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).”

³ “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” Christian Publishing House Blog

⁴ The NET parallel Greek text had πᾶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had πᾶσιν.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had του θεου (KJV: of God) following temple. The NET parallel Greek text and NA²⁸ did not.

⁷ Matthew 21:10 (ESV)

⁸ John 12:32 (ESV)

⁹ “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” Christian Publishing House Blog

¹⁰ Fear -Exodus, Part 6; Condemnation or Judgment? – Part 14

¹¹ The NET parallel Greek text and NA²⁸ had εἰσελθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισηλθεν (KJV: he entered).

¹² In the NET parallel Greek text and NA²⁸ Capernaum was spelled Καφαρναοὺμ, and καπερναουμ in the Stephanus Textus Receptus and Byzantine Majority Text.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και joining these clauses. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had the verb οἴκῳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the noun οικον (KJV: in the house).

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the adverb ευθεως (KJV: straightway) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The NET parallel Greek text and NA²⁸ had προσενέγκαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσεγγισαι (KJV: come nigh).

¹⁷ The NET parallel Greek text had χαλῶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had χαλῶσιν.

¹⁸ In the NET parallel Greek text and NA²⁸ stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁹ The NET parallel Greek text and NA²⁸ had ὅπου here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφ ω (KJV: wherein).

²⁰ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

²¹ The NET parallel Greek text and NA²⁸ had ἔγειρε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγειραι καὶ (KJV: Arise, and).

²² In the NET parallel Greek text and NA²⁸ stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

²³ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως.

²⁴ In the NET parallel Greek text and NA²⁸ stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁵ The NET parallel Greek text and NA²⁸ had ἔμπροσθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εναντιον.

²⁶ Matthew 25:41b (ESV)

²⁷ John 3:7b (ESV)

²⁸ Matthew 25:41b (ESV)

²⁹ See Table

³⁰ The NET parallel Greek text and NA²⁸ had the article τὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεν (not translated in the KJV).

Christianity, Part 2

Posted on November 19, 2022 by admin

I concluded the first essay in this series with the clause, “So here I must decide.” That’s true in the sense that faith is an ongoing choice. It is misleading if the reader assumes that choice is to be made by the puny power of my rational mind.

By the time I can stare down my Christianity and say, Whether it is right in the sight of God to listen to you rather than to God, you must judge,¹ the initial choice has already been made. [F]or it is God who works in you, both to will and to work for his good pleasure,² is how Paul described it. Led by the Holy Spirit, continuously bathed from the inside out in Jesus’ own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the choice to trust Him becomes a relatively simple matter of not resisting Him.

That the initial choice was made in a non-rational way, however, doesn’t make that choice itself irrational. There are good reasons for making that choice. In real time, however, those reasons have come more like rationalizations after the choice was made rather than preceding and causing the choice. Those reasons do help, however, to sustain that choice on a day-to-day basis.

And I, when I am lifted up from the earth, will draw all people to myself,³ Jesus said. I will draw is not particularly tricky. It was ἑλκύσω (a form of ἑλκύω) in Greek, a first person indicative verb in the future tense. “The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”⁴ In other words, as Jesus says this He believes that He will draw all to Himself.

This is quite powerful as reasons go. Any rational argument against it must explain: 1) how Jesus was wrong and 2) when He changed his mind. My religious mind might imagine any number of scenarios from its own experiences and feelings, but for the mind of Christ this is a very high bar, practically insurmountable.

If Jesus were to ask me, “Why did you believe that I would draw all to myself?” my account is simple and direct: That is what you said. If He asked why I believed that He would fail to draw all to Himself, things become more complicated.

When I believed that Jesus would fail to draw all to Himself, I didn’t put it in those words. At that time I didn’t think about giving an account to Jesus but if I had it would have gone something like this:

I didn’t believe that you would fail. I believed that you would do everything in your power but salvation depends ultimately on the individual believer.

Jesus’ next question is obvious: “Why did you believe that All authority in heaven and on earth has [not] been given to me”?⁵

This was the authority on which Jesus’ command to disciple all nations is based. And his saying that No one can come to me unless the Father who sent me draws him⁶ refutes the idea that people choose Christ apart from being drawn by God. The people-must-save-themselves-through-their-own-faith version of Christianity is weakened by the flesh much like the law. It is not what God has done…By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.⁷

If I take Jesus at his word and assume that He draws all to Himself before anyone is sent into the eternal fire prepared for the devil and his angels⁸…and that is an assumption. I don’t see any way to limit Jesus to this moment but I’m intrigued by the possibilities of this moment…then I can believe that all gathered before his glorious throne have been drawn to Him and like Paul [they themselves] serve the law of God with [their minds] but with [their] flesh [they] serve the law of sin.⁹

So from where do the cursed come? Who are those to whom Jesus says, Depart from me…into the eternal fire prepared for the devil and his angels¹⁰? [H]e will separate people (literally: themselves) one from another¹¹ must be very different than I imagined when I imagined that the righteous and the wicked were different, already separate, people.

I myself serve the law of God with my mind, but with my flesh I serve the law of sin¹² was a compromise Paul also described with the words: when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?¹³

I myself serve the law of God with my mind, but with my flesh I serve the law of sin was acceptable to Paul as a compromise in the hope that God would deliver him through Jesus Christ: Thanks be to God through Jesus Christ our Lord!¹⁴ If those standing before Jesus’ glorious throne are about to experience that deliverance, I get a different image of that day when, according to [Paul’s] gospel (i.e., good news), God judges the secrets of men by Christ Jesus.¹⁵

The cursed standing to Jesus’ left are not like the evil (πονηροί, a form of πονηρός). You brood of vipers! Jesus said to religious leaders. How can you speak good, when you are evil (πονηροί)?¹⁶

After I got over thinking that Jesus was simply rude and abusive, I bypassed thinking He was ignorant seeking information, but I rested for a while on the idea that He was constantly perplexed by human nature. Now, however, I assume He asked a legitimate question, inviting the Pharisees to think deeply about how they spoke anything good.

I relate to that from my own experience with None is righteous.¹⁷ The moment I accepted that premise as true, my arguments against it became prima facie evidence that Jesus was in fact drawing me to Himself. If no one seeks for God¹⁸ is true, and I was seeking for God, then the source of my seeking was something other than my unrighteousness self.

Jesus said (Matthew 7:9-11 ESV):

Or which one of you, if his son asks¹⁹ him for bread, will give him a stone? Or if²⁰ he asks²¹ for a fish, will give him a serpent? If you then, who are evil (πονηροί), know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

It fits then that the cursed standing on Jesus’ left are the distilled sin condemned in the human flesh of those on his right. This distilled sin condemned in human flesh never gave food to the hungry, drink to the thirsty, welcome to a stranger, clothing to the naked, nor the time of day to those who were sick or in prison, things the evil (πονηροί) do often for people they care about.

As this distilled sin condemned in human flesh stares at the glorified Christ, looking much like when He was transfigured before [Peter, James and John], his face shone like the sun, and his clothes became²² white as light,²³ I can almost hear them sneer, when did we see you?²⁴

Peter said to Jesus [at Jesus’ transfiguration], “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses²⁵ and one for Elijah.” For he did not know what to say,²⁶ for they were²⁷ terrified.²⁸ The righteous on Jesus’ right don’t seem terrified necessarily, just disoriented. None seems to recall this moment from Scripture. They, too, question when they have ever done anything for anyone like their glorified Lord.

My sheep hear my voice, Jesus said, and I know them, and they follow me [Table]. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.²⁹ Though I called the cursed, “the distilled sin condemned in…human flesh,” it seems more likely that it is the righteous led by the Holy Spirit who heed his command to go³⁰ out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.³¹

In his sermon on the mount Jesus said (Matthew 7:21-23 ESV):

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.³² On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’”

Now I would understand these many as the distilled sin condemned in the flesh of Christians standing on Jesus’ left. This is not to say that there is no corresponding many who heard his command to go out from their midst, and be separate from them standing on Jesus’ right, just that in this passage we are hearing the arguments of the distilled sin that was condemned in their flesh. It boasts in the work of God as if it were its own. It supposes that it should be rewarded along with the new creation it plagued for a lifetime.

One of the wonderful possibilities of this moment is that I won’t see my doppelganger. The glorified Lord separates us one from the other, like trying to see something on the other side of the sun. But it is sobering to consider: Who will I be at that moment?

Will I myself be the righteous new creation on Jesus’ right, marveling at my glorious Lord, wondering what I ever could have done for Him? Or will I identify more with the distilled sin condemned in my flesh, arguing that He should reward me for all the wonderful things that I have done for Him?

When I was barely escaping from a life of atheism, sex, drugs and rock n’ roll, Paul’s words kept me from despair (Romans 7:13-20 ESV):

Did [the law] which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table]. For we know that the law is spiritual, but I am of the flesh, sold under sin [Table]. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me [Table]. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me [Table].

The more I believed Paul’s saying, walk by the Spirit, and you will not gratify the desires of the flesh,³³ the more I began to see God the Father, God the Son and God the Holy Spirit as the good in my life, and the more I began to view me myself as the evil. My Pastor warned me about thinking and speaking like this (which should not be taken to imply that he would endorse all I’ve written here). I thought I understood what he was saying, even paid some lip service to it. Writing this essay has cast it in a new light and reminded me of an incident with my son.

I walked through the living room one afternoon as he played a video game. He was driving a car, racing away from the police. As I walked out of the room I said, “You’re never going to drive one of my cars.” He stopped playing and hurried to catch up to me to ask, why. “You’re training yourself to hit the accelerator when you hear a siren rather than the brakes.” The next time I noticed him playing that video game, he had turned off the siren and the police chase, and simply played it as a road race game. He turned out to be a very good driver.

I certainly don’t want to train myself to identify with the distilled sin condemned in my flesh. Part of my prayer for all is to ask that “we know by faith your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control springing up within us to eternal life from your Holy Spirit.” I’ve changed “your Holy Spirit” to “our Holy Spirit,” not to claim any credit for myself but to take ownership of all that I have been given in Christ.

According to a note (26) in the NET Paul quoted from Isaiah 52:11. The table below compares the relevant portions of the Greek of 2 Corinthians 6:17 to Isaiah 52:11 in the Septuagint.

2 Corinthians 6:17a (NET Parallel Greek)	Isaiah 52:11b (Septuagint BLB) Table	Isaiah 52:11b (Septuagint Elpenor)
ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε	ἐξέλθατε ἐκ μέσου αὐτῆς ἀφορίσθητε	ἐξέλθετε ἐκ μέσου αὐτῆς, ἀφορίσθητε
2 Corinthians 6:17a (NET)	Isaiah 52:11b (NETS)	Isaiah 52:11b (English Elpenor)
come out from their midst, and be separate	go out from the midst of it; be separated	go ye out from the midst of her; separate yourselves
2 Corinthians 6:17b (NET Parallel Greek)	Isaiah 52:11a (Septuagint BLB)	Isaiah 52:11a (Septuagint Elpenor)
καὶ ἀκαθάρτου μὴ ἅπτεσθε	καὶ ἀκαθάρτου μὴ ἅπτεσθε	καὶ ἀκαθάρτου μὴ ἅπτεσθε
2 Corinthians 6:17b (NET)	Isaiah 52:11a (NETS)	Isaiah 52:11a (English Elpenor)
and touch no unclean thing	and touch no unclean thing	and touch not the unclean thing

According to a note (28) in the NET the last clause of 2 Corinthians 6:17 was a paraphrased quotation from Ezekiel 20:41. The table below compares the relevant portion of the Greek of 2 Corinthians 6:17 to Ezekiel 20:41 in the Septuagint.

2 Corinthians 6:17c (NET Parallel Greek)	Ezekiel 20:41b (Septuagint BLB) Table	Ezekiel 20:41b (Septuagint Elpenor)
εἰσδέξομαι ὑμᾶς	προσδέξομαι ὑμᾶς	προσδέξομαι ὑμᾶς
2 Corinthians 6:17c (NET)	Ezekiel 20:41b (NETS)	Ezekiel 20:41b (English Elpenor)
I will welcome you	I will accept you	I will accept you

According to a note (29) in the NET 2 Corinthians 6:18 was a paraphrased quotation of 2 Samuel 7:14 and Isaiah 43:6. The table below compares the Greek of 2 Corinthians 6:18 to 2 Samuel (Reigns, Kings) 7:14 in the Septuagint.

2 Corinthians 6:18a (NET Parallel Greek)	2 Samuel 7:14a (Septuagint BLB) Table	2 Kings 7:14a (Septuagint Elpenor)
καὶ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἔσεσθε μοι εἰς υἱοὺς	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν
2 Corinthians 6:18a (NET)	2 Reigns 7:14a (NETS)	2 Kings 7:14a (English Elpenor)
and I will be a father to you, and you will be my sons	I will be a father to him, and he will be a son to me	I will be to him a father, and he shall be to me a son

The table below compares the Greek of 2 Corinthians 6:18 to Isaiah 43:6 in the Septuagint.

2 Corinthians 6:18b (NET Parallel Greek)	Isaiah 43:6b (Septuagint BLB) Table	Isaiah 43:6b (Septuagint Elpenor)
καὶ ὑμεῖς ἔσεσθε μοι εἰς υἱοὺς καὶ θυγατέρας	ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾽ ἄκρων τῆς γῆς	ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾿ ἄκρων τῆς γῆς
2 Corinthians 6:18b (NET)	Isaiah 43:6b (NETS)	Isaiah 43:6b (English Elpenor)
and you will be my sons and daughters	bring my sons from a land far away and my daughters from the ends of the earth	bring my sons from the [land] afar off, and my daughters from the ends of the earth

Tables comparing Ezekiel 20:41; 2 Samuel 7:14 and Isaiah 43:6 in the Tanakh, KJV and NET, and comparing Ezekiel 20:41; 2 Samuel (Reigns, Kings) 7:14 and Isaiah 43:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 7:9, 10; 17:2; Mark 9:5, 6; 2 Corinthians 6:17 and Matthew 7:21 in the NET and KJV follow.

Ezekiel 20:41 (Tanakh)	Ezekiel 20:41 (KJV)	Ezekiel 20:41 (NET)
I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.	I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.	When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations.

Ezekiel 20:41 (Septuagint BLB)	Ezekiel 20:41 (Septuagint Elpenor)
ἐν ὀσμῇ εὐωδίας προσδέξομαι ὑμᾶς ἐν τῷ ἐξαγαγεῗν με ὑμᾶς ἐκ τῶν λαῶν καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν ἐν αἷς διεσκορπίσθητε ἐν αὐταῗς καὶ ἁγιασθήσομαι ἐν ὑμῗν κατ᾽ ὀφθαλμοὺς τῶν λαῶν	ἐν ὀσμῇ εὐωδίας προσδέξομαι ὑμᾶς ἐν τῷ ἐξαγαγεῖν με ὑμᾶς ἐκ τῶν λαῶν καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν, ἐν αἷς διεσκορπίσθητε ἐν αὐταῖς, καὶ ἁγιασθήσομαι ἐν ὑμῖν κατ’ ὀφθαλμοὺς τῶν λαῶν
Ezekiel 20:41 (NETS)	Ezekiel 20:41 (English Elpenor)
In an odor of fragrance I will accept you, when I bring you out from the peoples and take you in from the countries, those in which you were scattered, and I will be hallowed among you in the eyes of the peoples.	I will accept you with a sweet-smelling savour, when I bring you out from the nations, and take you out of the countries wherein ye have been dispersed; and I will be sanctified among you in the sight of the nations.

2 Samuel 7:14 (Tanakh)	2 Samuel 7:14 (KJV)	2 Samuel 7:14 (NET)
I will be to him for a father, and he shall be to Me for a son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;	I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:	I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings.

2 Samuel 7:14 (Septuagint BLB)	2 Kings 7:14 (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ καὶ ἐλέγξω αὐτὸν ἐν ῥάβδῳ ἀνδρῶν καὶ ἐν ἁφαῗς υἱῶν ἀνθρώπων	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν· καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ, καὶ ἐλέγξω αὐτὸν ἐν ράβδῳ ἀνδρῶν καὶ ἐν ἁφαῖς υἱῶν ἀνθρώπων
2 Reigns 7:14 (NETS)	2 Kings 7:14 (English Elpenor)
I will be a father to him, and he will be a son to me, and if his injustice comes, then I will punish him with a rod of men and with attacks of sons of men,	I will be to him a father, and he shall be to me a son. And when he happens to transgress, then will I chasten him with the rod of men, and with the stripes of the sons of men.

Isaiah 43:6 (Tanakh)	Isaiah 43:6 (KJV)	Isaiah 43:6 (NET)
I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;	I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;	I will say to the north, ‘Hand them over!’ and to the south, ‘Don’t hold any back!’ Bring my sons from distant lands, and my daughters from the remote regions of the earth,

Isaiah 43:6 (Septuagint BLB)	Isaiah 43:6 (Septuagint Elpenor)
ἐρῶ τῷ βορρᾷ ἄγε καὶ τῷ λιβί μὴ κώλυε ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾽ ἄκρων τῆς γῆς	ἐρῶ τῷ Βορρᾷ· ἄγε, καὶ τῷ Λιβί· μὴ κώλυε, ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾿ ἄκρων τῆς γῆς
Isaiah 43:6 (NETS)	Isaiah 43:6 (English Elpenor)
I will say to the north, “Bring them,” and to the southwest, “Do not hinder; bring my sons from a land far away and my daughters from the ends of the earth–	I will say to the north, Bring; and to the south, Keep not back; bring my sons from the [land] afar off, and my daughters from the ends of the earth;

Matthew 7:9, 10 (NET)	Matthew 7:9, 10 (KJV)
Is there anyone among you who, if his son asks for bread, will give him a stone?	Or what man is there of you, whom if his son ask bread, will he give him a stone?

Matthew 7:9 (NET Parallel Greek)	Matthew 7:9 (Stephanus Textus Receptus)	Matthew 7:9 (Byzantine Majority Text)
ἢ τίς \|ἐστιν\| ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ	η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω	η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω

Or if he asks for a fish, will give him a snake?

Or if he ask a fish, will he give him a serpent?

Matthew 7:10 (NET Parallel Greek)	Matthew 7:10 (Stephanus Textus Receptus)	Matthew 7:10 (Byzantine Majority Text)
ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ	και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω	και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω

Matthew 17:2 (NET)	Matthew 17:2 (KJV)
And he was transfigured before them. His face shone like the sun, and his clothes became white as light.	And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

Matthew 17:2 (NET Parallel Greek)	Matthew 17:2 (Stephanus Textus Receptus)	Matthew 17:2 (Byzantine Majority Text)
καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς	και μετεμορφωθη εμπροσθεν αυτων και ελαμψεν το προσωπον αυτου ως ο ηλιος τα δε ιματια αυτου εγενετο λευκα ως το φως	και μετεμορφωθη εμπροσθεν αυτων και ελαμψεν το προσωπον αυτου ως ο ηλιος τα δε ιματια αυτου εγενοντο λευκα ως το φως

Mark 9:5, 6 (NET)	Mark 9:5, 6 (KJV)
So Peter said to Jesus, “Rabbi, it is good for us to be here. Let us make three shelters—one for you, one for Moses, and one for Elijah.”	And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Mark 9:5 (NET Parallel Greek)	Mark 9:5 (Stephanus Textus Receptus)	Mark 9:5 (Byzantine Majority Text)
καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ· ραββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν	και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν	και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν

(For they were afraid, and he did not know what to say.)

For he wist not what to say; for they were sore afraid.

Mark 9:6 (NET Parallel Greek)	Mark 9:6 (Stephanus Textus Receptus)	Mark 9:6 (Byzantine Majority Text)
οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο	ου γαρ ηδει τι λαληση ησαν γαρ εκφοβοι	ου γαρ ηδει τι λαλησει ησαν γαρ εκφοβοι

2 Corinthians 6:17 (NET)	2 Corinthians 6:17 (KJV)
Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, and I will welcome you,	Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

2 Corinthians 6:17 (NET Parallel Greek)	2 Corinthians 6:17 (Stephanus Textus Receptus)	2 Corinthians 6:17 (Byzantine Majority Text)
διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· καγὼ εἰσδέξομαι ὑμᾶς	διο εξελθετε εκ μεσου αυτων και αφορισθητε λεγει κυριος και ακαθαρτου μη απτεσθε καγω εισδεξομαι υμας	διο εξελθετε εκ μεσου αυτων και αφορισθητε λεγει κυριος και ακαθαρτου μη απτεσθε καγω εισδεξομαι υμας

Matthew 7:21 (NET)	Matthew 7:21 (KJV)
“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.	Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Matthew 7:21 (NET Parallel Greek)	Matthew 7:21 (Stephanus Textus Receptus)	Matthew 7:21 (Byzantine Majority Text)
Οὐ πᾶς ὁ λέγων μοι· κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ᾿ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς	ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις	ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις

Christianity, Part 3

Back to Christianity, Part 4

Back to Christianity, Part 7

Back to Christianity, Part 8

Back to The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

Back to A Shadow of the Good Things, Part 10

¹ Acts 4:19 (ESV)

² Philippians 2:13 (ESV) Table

³ John 12:32 (ESV)

⁴ Verbal Moods from Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

⁵ Matthew 28:18 (ESV) Table

⁶ John 6:44a (ESV) Table

⁷ Romans 8:3, 4 (ESV)

⁸ Matthew 25:41b (ESV)

⁹ Romans 7:25b (ESV) Table

¹⁰ Matthew 25:41a (ESV)

¹¹ Matthew 25:32b (ESV) Table

¹² Romans 7:25b (ESV)

¹³ Romans 7:21b-24 (ESV)

¹⁴ Romans 7:25a (ESV) Table

¹⁵ Romans 2:16 (ESV)

¹⁶ Matthew 12:34 (ESV)

¹⁷ Romans 3:10b (ESV)

¹⁸ Romans 3:11b (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαν αιτηση (KJV: if…ask).

²⁰ The NET parallel Greek text and NA²⁸ had ἢ καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ εαν.

²¹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτηση (KJV: ask).

²² The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the singular ἐγένετο here, where the Byzantine Majority Text had the plural εγενοντο.

²³ Matthew 17:2 (ESV)

²⁴ Matthew 25:44b (ESV) Table

²⁵ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσεῖ, and μωσει in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁶ The NET parallel Greek text and NA²⁸ had ἀποκριθῇ here, where the Stephanus Textus Receptus had λαληση and Byzantine Majority Text had λαλησει.

²⁷ The NET parallel Greek text and NA²⁸ had ἐγένοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ησαν.

²⁸ Mark 9:5, 6 (ESV)

²⁹ John 10:27, 28 (ESV)

³⁰ The NET parallel Greek text and NA²⁸ had ἐξέλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθετε.

³¹ 2 Corinthians 6:17, 18 (ESV)

³² The NET parallel Greek text and NA²⁸ had the article τοῖς preceding heaven. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³³ Galatians 5:16 (ESV)

Christianity, Part 1

Posted on November 9, 2022 by admin

It’s not possible to “distinguish the mind of Christ from the ordinary religious mind” without broaching the subject of Christianity, yet I’ve hesitated to do so directly. Recently, however, I quoted For God has consigned all people to disobedience so that he may show mercy to them all¹ with no comment whatsoever. I didn’t need to comment. I’ve studied the Greek enough now that I no longer pay any attention to the English translation.

Later, I had to go back and link show mercy to them all to a discussion of “the subjunctive mood…in a purpose or result clause” in Greek. While I appreciate that the Greek word is ἐλεήσῃ (“he may show”) not ἐλεήσει (“he will show”), the meaning is that He will show mercy to all. Or, if I want to be more mindful of the aorist tense, it looks to a moment when God will have shown mercy to all as an actual, factual moment in time.

In English, however, he may show mercy to them all means: 1) that God has permission to show mercy to them all; or something equally meaningless, 2) He might show mercy to them all or He might not. So I began to wonder: What is the point of translating the New Testament from Greek into English for the benefit and approval of those who already know the Greek, rather than for the enlightenment and edification of those who do not?

I recalled another instance where the NET translators did render aorist subjunctive verbs as if they were future indicative verbs: every knee will bow (κάμψῃ)…and every tongue confess (ἐξομολογήσηται), rather than every knee [may] bow…and every tongue [may] confess that Jesus Christ is Lord to the glory of God the Father.

Romans 11:32 (NET Parallel Greek)	Philippians 2:9-11 (NET Parallel Greek)
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ	διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός
Romans 11:32 (NET)	Philippians 2:9-11 (NET)
For God has consigned all people to disobedience so that he may show mercy to them all.	As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Now both of these passages seem to be describing essentially the same thing. I can even hear the former as a cause of the latter. But I remember when I understood the latter as a demonstration of brute force, much like when Voldemort forced Harry Potter to bow before he attempted to murder him in Harry Potter and the Goblet of Fire.

Divorced from its context the idea that God will show mercy to all hardly seems controversial. But in context the mercy shown to all is nothing less than salvation: So then it depends not on human will or exertion, but on God, who has mercy.²

Jesus said (John 15:7-11 ESV):

If you abide (μείνητε, a form of μένω) in me, and my words abide (μείνῃ, another form of μένω) in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table]. As the Father has loved me, so have I loved you. Abide (μείνατε, another form of μένω) in my love. If you keep my commandments, you will abide (μενεῖτε, another form of μένω) in my love, just as I have kept my Father’s commandments and abide (μένω) in his love. These things I have spoken to you, that my joy may be³ in you, and that your joy may be full.

It would be wonderful if Christianity were synonymous with abiding in Christ and his words abiding in us, but Christianity means many other things. Comedian Bill Burr had a church quip that became an internet meme and can elicit at least a chuckle even from churchgoers:

God’s everywhere, but I gotta go down to (church) to see him? And he’s mad at me down there, and I owe you money?

To the ordinary religious mind the lands and buildings, the administrative hierarchies and religious rituals, the rules and regulations of Christianity may seem more real and tangible than abiding in Christ and his words abiding in us. For my purposes in these essays abiding in Christ and his words abiding in us is the real and tangible while all other aspects of Christianity are human abstractions, peripheral, when they are not inimical, to abiding in Christ and his words abiding in us.

Fair or not Paul gets a lot of the blame or a lot of the credit for Christianity. So his letter to the Romans seems like a good place to start (Romans 2:1-16 ESV):

Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things [Romans 1:18-32]. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed [Table].

He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury [Table]. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality [Table].

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified [Table]. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law [Table]. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

I want to focus a moment, acknowledging that this might should be thought of as a continuation of Paul’s rhetorical question, another thing his reader might not be knowing: Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance [b]ut because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed?⁴

Who has this hard and impenitent heart? Those who are in the flesh cannot please God,⁵ Paul wrote. Do not marvel that I said to you, ‘You must be born again,’⁶ Jesus told Nicodemus. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.⁷

Paul explained why [t]hose who are in the flesh cannot please God: For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.⁸ He had already come to the following conclusion about himself: So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.⁹

With this as background I want to turn my attention to Jesus’ words about that day when, according to [Paul’s] gospel (εὐαγγέλιον), God judges the secrets of men by Christ Jesus.¹⁰ He said (Matthew 25:31-46 ESV):

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people (αὐτοὺς, a form of αὐτός; literally: themselves) one from another as a shepherd separates the sheep from the goats [Table]. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me’ [Table]. Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ [Table] And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ [Table] Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”

So, what kind of people are all the nations gathered before the throne of the Son of Man? My religious mind has imagined that they are the righteous on Jesus’ right and the wicked on his left. The trouble with that idea is that There is no one righteous.¹¹ I turn again to Paul (Romans 3:10-18 ESV):

“None is righteous, no, not one [Table]; no one understands; no one seeks for God [Table]. All have turned aside; together they have become worthless; no one does good, not even one” [Table] [Table]. “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips” [Table]. “Their mouth is full of curses and bitterness” [Table]. “Their feet are swift to shed blood [Table]; in their paths are ruin and misery, and the way of peace they have not known” [Table]. “There is no fear of God before their eyes” [Table].

If none is righteous, who could or should receive this amazing grace of Jesus? Jesus said that his Father made that decision: No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.¹² So now I can imagine that some of the people gathered before the throne of the Son of Man are those God the Father chose not to draw to Jesus, while others are those He chose to draw. And those He chose to draw would be more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.¹³

Of course, Jesus promised that after He died as the atoning sacrifice for our sins, and not only for our sins but also for the whole world,¹⁴ He will draw all…to [Himself]: And I, when I am lifted up from the earth, will draw all people to myself.¹⁵ So now, if Jesus’ words abide in me I am compelled to imagine that everyone gathered before the throne of the Son of Man has been drawn to Jesus, that everyone standing there is more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.¹⁶

Jesus had already hinted at this outcome: It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—¹⁷ But here, my Christianity wants to argue and debate. So here I must decide Whether it is right in the sight of God to listen (ἀκούειν, a form of ἀκούω) to [my Christianity] rather than to God.¹⁸

A table comparing John 15:11 in the NET and KJV follows:

John 15:11 (NET)	John 15:11 (KJV)
I have told you these things so that my joy may be in you, and your joy may be complete.	These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

NET Parallel Greek Text	Stephanus Textus Receptus	Byzantine Majority Text
Ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ	ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη	ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη

Christianity, Part 2

Back to Wonders and False Wonders, Part 3

Back to A Shadow of the Good Things, Part 10

¹ Romans 11:32 (NET)

² Romans 9:16 (ESV) Table

³ The NET parallel Greek text and NA²⁸ had ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: might remain).

⁴ Romans 2:4, 5 (ESV) Table

⁵ Romans 8:8 (ESV)

⁶ John 3:7 (ESV)

⁷ John 3:6 (ESV)

⁸ Romans 8:7 (ESV)

⁹ Romans 7:25b (ESV) Table

¹⁰ Romans 2:16 (ESV)

¹¹ Romans 3:10a (NET)

¹² John 6:44a (ESV) Table

¹³ Romans 7:25b (ESV)

¹⁴ 1 John 2:2 (NET)

¹⁵ John 12:32 (ESV)

¹⁶ Romans 7:25b (ESV)

¹⁷ John 6:45 (ESV) Table

¹⁸ Acts 4:19b (ESV)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Category Archives: Christianity

Christianity, Part 6

Christianity, Part 5

Christianity, Part 4

Christianity, Part 3

Christianity, Part 2

Christianity, Part 1