Category Archives: Section Two

Romans, Part 79

Posted on by

Now receive the one who is weak in the faith,[1] Paul wrote, still describing love for believers in Rome.  The Greek word translated weak is ἀσθενοῦντα (a form of ἀσθενέω).  The righteous will ask the Son of Man, When did we see you sick (ἀσθενοῦντα, a form of ἀσθενέω) or in prison and visit you?[2]  For the Son of Man had said to them (Matthew 25:34b-36 NET):

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 something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick (ἠσθένησα, another form of ἀσθενέω) and you took care of me, I was in prison and you visited me.

Love will receive the ἀσθενοῦντα τῇ πίστει (the faith-sick or faith-weak[3]).  The word translated receive is προσλαμβάνεσθε (a form of προσλαμβάνω).  Receive (προσλαμβάνεσθε, a form of προσλαμβάνω) one another, then, just as Christ also received (προσελάβετο, another form of προσλαμβάνω) you, to God’s glory.[4]  After we had safely reached shore, Luke wrote about a shipwreck, we learned that the island was called Malta.  The local inhabitants showed us extraordinary kindness,[5] for they built a fire and welcomed (προσελάβοντο, another form of προσλαμβάνω) all because (διὰ) it had started to rain and was cold.[6]  All included Roman soldiers, sailors and their prisoners.  But the meaning of προσλαμβάνω doesn’t end there (Acts 18:24-26 NET):

Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus.  He was an eloquent speaker, well-versed in the scriptures.  He had been instructed in the way of the Lord, and with great enthusiasm he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John [Table].  He began to speak out fearlessly in the synagogue, but when Priscilla and Aquila heard him, they took him aside (προσελάβοντο, another form of προσλαμβάνω) and explained the way of God to him more accurately.

This calls for some humility and patience with every new encounter, at least until one determines who is the least faith-sick or faith-weak (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside (προσλαβόμενος, another form of προσλαμβάνω) and began to rebuke him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”

Granted, Jesus was very direct before Peter had received the Holy Spirit.  I think the rest of us, if we discern that we are the least faith-sick or faith-weak in a particular encounter, will need even more humility and patience if our goal is to win a brother rather than an argument.  Peter might have benefited from Paul’s teaching on this receiving love.

Now receive the one who is weak in the faith, and do not have disputes over differing opinions.[7]  The word translated disputes is διακρίσεις (a form of διάκρισις).  The goal is that we all become the mature, whose perceptions are trained (γεγυμνασμένα, a form of γυμνάζω; that naked exercise with the Holy Spirit) by practice to discern (διάκρισιν, another form of διάκρισις) both good and evil.[8]  And the διακρίσεις πνευμάτων (discernment of spirits) is a manifestation of the Spirit.  But the way of love does not receive, welcome or take one aside to dispute over differing opinions.  Or as the NAS rendered it: Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.[9]

The Greek word translated differing opinions is διαλογισμῶν (a form of διαλογισμός).  James wrote about κριταὶ διαλογισμῶν πονηρῶν (judges with evil motives).  It’s an interesting translation of διαλογισμῶν because my motives were the instant object of concern when I discussed my ideas with my elders.  Simeon prophesied over Jesus as a baby, as a result of him the thoughts (διαλογισμοί, another form of διαλογισμός) of many hearts will be revealed[10] (ἀποκαλυφθῶσιν, a form of ἀποκαλύπτω).  For out of the heart come evil ideas (διαλογισμοὶ, another form of διαλογισμός), Jesus said, murder, adultery, sexual immorality, theft, false testimony, slander.  These are the things that defile a person…[11]  The words translated evil ideas in Mark’s Gospel are οἱ διαλογισμοὶ οἱ κακοὶ, and here in Matthew’s διαλογισμοὶ πονηροί.

I grasped κακοὶ (a form of κακός) immediately.  My idea that group sex was the way of peace was truly οἱ διαλογισμοὶ οἱ κακοὶ.  But understanding πονηροί (a form of πονηρός) has taken me the better part of a lifetime.  My idea that I could become righteous by turning Paul’s definition of love into rules I obeyed in my own strength, no matter how well-intentioned, was also one of my evil ideas, διαλογισμοὶ πονηροί.  Matthew recorded what happened when some people brought…a paralytic lying on a stretcher[12] to Jesus (Matthew 9:2b-5 NET).

When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your sins are forgiven.”  Then some of the experts in the law said to themselves, “This man is blaspheming!”  When Jesus saw their reaction (ἐνθυμήσεις, a form of ἐνθύμησις) he said, “Why do you respond with evil in your hearts?  Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

The Greek word translated evil above is πονηρὰ (another form of πονηρός; hurtful, full of labours, annoyances, hardships) contrasted immediately with easier (εὐκοπώτερον, a form of εὐκοπώτερος; better for toil, more facile, with easy labour, easy).  By the way the word translated respond above is ἐνθυμεῖσθε (a form of ἐνθυμέομαι); to be inspirited, ponder, to bring to mind, revolve in mind, to think, to deliberate).  I note that Paul did not choose a form of ἐνθυμέομαι or ἐνθύμησις (deliberation, thinking, consideration, thoughts) in Romans 14:1.  But Luke, narrating the same story, called the law experts’ reaction διαλογισμοὺς (another form of διαλογισμός), translated hostile thoughts (Luke 5:21, 22 NET):

Then the experts in the law and the Pharisees began to think (διαλογίζεσθαι, a form of διαλογίζομαι) to themselves, “Who is this man who is uttering blasphemies?  Who can forgive sins but God alone?”  When Jesus perceived their hostile thoughts, he said to them, “Why are you raising objections (διαλογίζεσθε, another form of διαλογίζομαι) within yourselves?”

When Peter falsely assumed he was the least faith-sick and took Jesus aside and explained the way of God to him more accurately, Jesus smacked him fairly hard with his words.  When the experts in the law (and, in Luke’s Gospel narrative, the Pharisees) questioned—Who can forgive sins but God alone—Jesus answered with deeds more than words (Luke 5:23-25 NET):

“Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?  But so that you may know that the Son of Man has authority on earth to forgive sins” – he said to the paralyzed man – “I tell you, stand up, take your stretcher and go home.”  Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God.

Another example follows (Luke 6:6-11 NET):

On another Sabbath, Jesus entered the synagogue and was teaching.  Now a man was there whose right hand was withered.  The experts in the law and the Pharisees watched Jesus closely to see if he would heal on the Sabbath, so that they could find a reason to accuse him.  But he knew their thoughts (διαλογισμοὺς, another form of διαλογισμός), and said to the man who had the withered hand, “Get up and stand here.”  So he rose and stood there.  Then Jesus said to them, “I ask you, is it lawful to do good (ἀγαθοποιῆσαι, a form of ἀγαθοποιέω) on the Sabbath or to do evil (κακοποιῆσαι, a form of κακοποιέω), to save a life or to destroy it?”  After looking around at them all, he said to the man, “Stretch out your hand.”  The man did so, and his hand was restored.  But they were filled with mindless rage (ἀνοίας, a form of ἄνοια) and began debating (διελάλουν, a form of διαλαλέω) with one another what they would do to Jesus.

It is easy to criticize the experts in the law and the Pharisees.  But I am fairly certain if an apostle walked into my childhood church, preached a sermon that questioned the force or validity of any of our cherished religious beliefs and healed the sickest most beloved person in the congregation to make his point, we would have called it a lying wonder.  I’ve had my own issues with Jesus and the Sabbath.[13]

In the Gospel harmony below Jesus demonstrated this receiving, welcoming and taking aside love with his disciples without disputing their opinions; in fact He didn’t even confront them directly with their opinions:

Matthew 18:1-5 (NET)

 Mark 9:33-37 (NET)

Luke 9:46-48 (NET)
Now an argument (διαλογισμὸς, another form of διαλογισμός) started among the disciples as to which of them might be the greatest.
Then they came to Capernaum.  After Jesus was inside the house he asked them, “What were you discussing (διελογίζεσθε, another form of διαλογίζομαι) on the way?”  But they were silent, for on the way they had argued (διελέχθησαν, a form of διαλέγομαι) with one another about who was the greatest.
At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”
After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”
But when Jesus discerned their innermost thoughts (διαλογισμὸν, another form of διαλογισμός)…
He called a child, had him stand among them [Table]… He took a little child and had him stand among them. …he took a child, had him stand by his side…
…and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!  Whoever then humbles himself like this little child is the greatest in the kingdom of heaven [Table].
Taking him in his arms, he said to them… …and said to them…
And whoever welcomes (δέξηται, a form of δέχομαι) a child like this in my name welcomes (δέχεται, another form of δέχομαι) me. “Whoever welcomes (δέξηται, a form of δέχομαι) one of these little children in my name welcomes (δέχεται, another form of δέχομαι) me, and whoever welcomes me (δέχηται, another form of δέχομαι) does not welcome me (δέχεται, another form of δέχομαι) but the one who sent me.” “Whoever welcomes (δέξηται, a form of δέχομαι) this child in my name welcomes (δέχεται, another form of δέχομαι) me, and whoever welcomes (δέξηται, a form of δέχομαι) me welcomes (δέχεται, another form of δέχομαι) the one who sent me, for the one who is least among you all is the one who is great.”

Luke recorded yet another example how Jesus handled his disciples διαλογισμοὶ.  Cleopas and another disciple had heard the rumor—a vision of angels, who said he was alive[14]—but left Jerusalem for Emmaus anyway.  The resurrected Jesus walked with them, inquired about and listened to their discussion.  Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures.[15]  But their religion and unbelief blinded them.  They didn’t recognize Him until he had taken his place at the table with them, he took the bread, blessed and broke it, and gave it to them.[16]  Then he vanished out of their sight.[17]  The story continued (Luke 24:33-43 NET):

So they got up that very hour and returned to Jerusalem.  They found the eleven and those with them gathered together and saying, “The Lord has really risen, and has appeared to Simon!”  Then they told what had happened on the road, and how they recognized him when he broke the bread.  While they were saying these things, Jesus himself stood among them and said to them, “Peace be with you.”  But they were startled and terrified, thinking they saw a ghost.  Then he said to them, “Why are you frightened, and why do doubts (διαλογισμοὶ, another form of διαλογισμός) arise in your hearts?  Look at my hands and my feet; it’s me!  Touch me and see; a ghost does not have flesh and bones like you see I have.”  When he had said this, he showed them his hands and his feet.  And while they still could not believe it (because of their joy) and were amazed, he said to them, “Do you have anything here to eat?”  So they gave him a piece of broiled fish, and he took it and ate it in front of them.

The only way I know to show his resurrection rather than tell it is to be led by his Spirit, to demonstrate his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control.  And yet, the reasoning, differing opinions, debates and nagging doubts of my heart, which make me feel like one of the foolish people…slow of heart to believe,[18] is that I love too much.

Romans, Part 80

[1] Romans 14:1a (NET)

[2] Matthew 25:39 (NET)

[3] I think “in the faith” would probably take the form of ἐν τῇ ἀνατολῇ (in the East), ἐν τῇ ἐρήμῳ (in the wilderness), ἐν τῇ οἰκίᾳ (in the house), ἐν τῇ βασιλείᾳ (in the kingdom), ἐν τῇ πρύμνῃ (in the stern), ἐν τῇ συναγωγῇ (in the synagogue), ἐν τῇ κρίσει (in the judgment) or ἐν τῇ πίστει (in the faith).

[4] Romans 15:7 (NET)

[5] τὴν τυχοῦσαν φιλανθρωπίαν

[6] Acts 28:1, 2 (NET)

[7] Romans 14:1 (NET)

[8] Hebrews 5:14b (NET)

[9] Romans 14:1 (NAS)

[10] Luke 2:35a (NET)

[11] Matthew 15:19, 20a (NET)  Also Mark 7:21-23

[12] Matthew 9:2a (NET)

[13] Romans, Part 11; Romans, Part 12; Romans, Part 26; Justice and Mercy; Romans, Part 54; My Reasons and My Reason, Part 6; Romans, Part 70

[14] Luke 24:23b (NET)

[15] Luke 24:27 (NET)

[16] Luke 24:30 (NET)

[17] Luke 24:31b (NET)

[18] Luke 24:25a (NET)

Romans, Part 78

Posted on by

And do this because we know the time…[1]  The words because we know are a way the NET translators translated the Greek word εἰδότες (a form of εἴδω; also, 2 Corinthians 5:11).  They translated it because you…know (Matthew 22:29; Mark 12:24; 1 Peter 5:9), when you did…know (Galatians 4:8), and we know (1 Thessalonians 1:4).  More often than not εἰδότες occurs in the New Testament as εἰδότες ὅτι; because is a legitimate translation of ὅτι.

Greek

 NET

References
εἰδότες ὅτι because they knew that Luke 8:53
εἰδότες ὅτι because they knew John 21:12
εἰδότες ὅτι knowing that Romans 5:3; 1 Corinthians 15:58
εἰδότες ὅτι we know that Romans 6:9; 2 Corinthians 5:6; Galatians 2:16
εἰδότες ὅτι because we know that 2 Corinthians 1:7
εἰδότες ὅτι because we know 2 Corinthians 4:14
εἰδότες ὅτι because you know that Ephesians 6:8; Ephesians 6:9; Colossians 3:24; Colossians 4:1; James 3:1
εἰδότες ὅτι because they know that Philippians 1:16
εἰδότες ὅτι you know that 1 Peter 1:18

So I question the wisdom of translating εἰδότες “as a causal adverbial participle” (NET note 11), adding because when ὅτι is not present.  But I question even more the wisdom of translating nothing, no Greek word at all, as do (NET note 10).  That one word shifts the focus of the text from the phenomenal revelation that love is the fulfillment of the law[2] to a list of works that I must do.  The verse continues, [because (ὅτι)] it is already the hour for us to awake from sleep.[3]

The word translated us is ὑμᾶς —you.  So Paul was very direct:  And this, he wrote highlighting and accentuating that love is the fulfillment of the law, knowing the time, because it is already the hour for you to awake from sleep… and one extraneous word turned my attention from God reconciling the world to himself in Christ, from the power of his resurrection, from the fruit of his Holy Spirit to my own puny efforts to do rules, to love like God in my own strength.

I’m not angry with the NET translators, I’m grateful.  Their footnotes, revealing their thought processes, have disabused me of my notion that Bible translators are something more than human beings doing the best they can—given their beliefs.  I didn’t even read the NET back when I had most of my difficulties.  I read the NASB and then the NIV.

NASB

NIV
Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now [a] salvation is nearer to us than when we believed.

Romans 13:11

 And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed.

Romans 13:11

The NIV has no footnote here.  My NASB fell apart years ago, but it has the telltale italics.  Do in italics didn’t alert my Bible-believing heart to dig deeper, not like a footnote did (10): “Grk ‘and this,’ probably referring to the command to love (13:8-10); hence, ‘do’ is implied from the previous verses.”  Unless, of course, one believes that Paul and the Holy Spirit intended to accentuate the fulfillment of Jesus’ promise, as it pertains to the law, through faith rather than works (Matthew 5:17-20 NET):

Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill them.  I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.  For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

The hour has already come for you to wake up from your slumber, Paul wrote believers in Rome, because our salvation is nearer now than when we first believed.  The night has advanced toward dawn; the day is near.  So then we must lay aside the works of darkness, and put on the weapons of light.  Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.[4]

The Greek word translated darkness is σκότους (a form of σκότος).  Paul wrote believers in Ephesus, for you were at one time darkness (σκότος), but now you are light in the Lord.  Walk as children of the light – for the fruit (καρπὸς) of the light consists in all goodness, righteousness, and truth – trying to learn what is pleasing to the Lord.  Do not participate in the unfruitful (ἀκάρποις, a form of ἄκαρπος) deeds of darkness (σκότους, a form of σκότος), but rather expose them.  For the things they do in secret are shameful even to mention.  But all things being exposed by the light are made evident.  For everything made evident is light, and for this reason it says: “Awake, O sleeper!  Rise from the dead, and Christ will shine on you!”[5]

To the Romans Paul stressed carousing and drunkenness…sexual immorality and sensuality…discord and jealousy as works of darkness.  The list stressed in Ephesians included sexual immorality, impurity of any kind, or greed…vulgar speech, foolish talk, or coarse jesting.[6]  But I don’t think I’m stretching his words at all to include 1) attempts to be righteous by obeying rules in one’s own strength, or 2) attempts to share credit for the fruit of the Spirit, among the unfruitful deeds of darkness.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness,[7] Paul summed up the righteousness of the Pharisees.  He wrote believers in Philippi, that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.[8]

The Greek work translated light in the phrase weapons of light is φωτός (a form of φῶς).  Jesus is the light (John 1:6-9 NET):

A man came, sent from God, whose name was John.  He came as a witness to testify about the light (φωτός, a form of φῶς), so that everyone might believe through him.  He himself was not the light (φῶς), but he came to testify about the light (φωτός, a form of φῶς).  The true light (φῶς), who gives light (φωτίζει, a form of φωτίζω) to everyone, was coming into the world.

Instead, put on (ἐνδύσασθε, a form of ἐνδύω) the Lord Jesus Christ, and make no provision for the flesh to arouse its desires,[9] Paul concluded.  Here the new human is none other than the Lord Jesus Christ (Galatians 2:20, 21 NET):

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.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

I’ll conclude this essay by quoting from four commentaries.  My purpose is to show the decline in enthusiasm for the power of God’s love as a function of time.  First, Matthew Henry (1662-1714):

Love intends and designs no ill to any body, is utterly against the doing of that which may turn to the prejudice, offence, or grief of any. It worketh no ill that is, it prohibits the working of any ill: more is implied than is expressed it not only worketh no ill, but it worketh all the good that may be, deviseth liberal things. For it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due both are forbidden together, Proverbs 3:27-29. This proves that love is the fulfilling of the law, answers all the end of it for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of obedience to the whole law. The whole law is written in the heart, if the law of love be there.

Second, John Gill (1697-1771):

therefore love is the fulfilling of the law: so far as a man loves his neighbour, he acts agreeably to the law, and the particular precepts of it above mentioned: what the apostle says of love to the neighbour, the Jews frequently say of love to God; “he that loveth God (they sayF4) מקיים עשר אמירן, “hath fulfilled the decalogue”, both above and below.  And againF5, “there is no service like the love of God, R. Abba saith it is כללא דאורייתא, “the sum of the law”; for the ten words of the law הכא אתכלילו, “are herein comprehended”, or “fulfilled”:’ and elsewhereF6 they observe, “that כל התורה כלולה באהבה, “the whole law is comprehended”, or fulfilled “in love”.’

Third, Albert Barnes (1798-1870):

Therefore … – “Because” love does no harm to another, it is “therefore” the fulfilling of the Law, implying that all that the Law requires is to “love” others.

Is the fulfilling – Is the “completion,” or meets the requirements of the Law. The Law of God on this “head,” or in regard to our duty to our neighbor, requires us to do justice toward him, to observe truth, etc. “All” this will be met by “love;” and if people truly “loved” others, all the demands of the Law would be satisfied.

Of the law – Of the Law of Moses, but particularly the Ten Commandments.

Fourth, the Pulpit Commentary (1884):

From specific admonitions on this subject, the apostle passes naturally to the principle which, in these regards as well as others, should inspire all our dealings with our fellow-men. Owe no man anything, but to love one another: for he that loveth another (literally, the other, meaning the same as his neighbour) hath fulfilled law. νόμον here is anarthrous, denoting law in general, not the Mosaic Law in particular, though the instances of transgression that follow are from the Decalogue. The idea of the passage is but a carrying out of our Lord’s saying, Matthew 22:39, Matthew 22:40. We find it also in Galatians 5:14 more shortly expressed. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended (or, summed up) in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of law.

No one mentioned the fruit of the Spirit directly, that this is God’s love rather than ours.  But from Matthew Henry’s “more is implied than is expressed [love] not only worketh no ill, but it worketh all the good that may be” to the Pulpit Commentary’s assessment that love is a “principle which…should inspire all our dealings with our fellow-men,” confidence in the love that God has in us took a nose dive in about two centuries.  Listen to John (1 John 4:16, 17 NET):

And we have come to know and to believe the love that God has in (ἐν) us.  God is love, and the one who resides in love resides in God, and God resides in him [Table].  By this [e.g., God’s residence, his possession of us through the Holy Spirit] love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.

Romans, Part 79

[1] Romans 13:11a (NET)

[2] Romans 13:10 (NET)

[3] Romans 13:11b (NET)

[4] Romans 13:11b-13 (NIV)

[5] Ephesians 5:8-14 (NET)

[6] Ephesians 5:3, 4 (NET)

[7] Romans 10:3 (NET)

[8] Philippians 3:8b, 9 (NET)

[9] Romans 13:14 (NET)

Romans, Part 77

Posted on by

Let every person be subject to the governing authorities.[1]  Even the King James translators rendered it, Let every soul be subject unto the higher powers.[2]  This has never quite meant what kings hoped, nor was it a call to political revolution.  The Greek word translated governing or higher is ὑπερεχούσαις (a form of ὑπερέχω).  More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord,[3] Paul wrote believers in Philippi.  The phrase the far greater value is ὑπερέχον (another form of ὑπερέχω) in Greek.  Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.[4]  Here as more important is ὑπερέχοντας (another form of ὑπερέχω).  And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.[5]  Here that surpasses is ὑπερέχουσα (another form of ὑπερέχω).

Be subject to every human institution for the Lord’s sake, Peter wrote, whether to a king as supreme (ὑπερέχοντι, another form of ὑπερέχω) or to governors as those he commissions to punish wrongdoers and praise those who do good.[6]  Peter’s writing was not as nuanced as Paul’s.  In my opinion the translators don’t help Peter here: for the Lord’s sake is διὰ τὸν κύριον.  The more literal translation is “through the Lord.”  Peter, through the Lord, led by the Holy Spirit did not behave as he wrote.  He behaved more like Paul wrote (Acts 5:27-29 NET):

When they had brought [Peter and the apostles], they stood them before the council, and the high priest questioned them, saying, “We gave you strict orders not to teach in this name.  Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!”  But Peter and the apostles replied, “We must obey God rather than people…

At the same time, however, Peter and the apostles did not think their loyalty to God exempted them from the wrath of the human authorities (Acts 5:40-42 NET):

…they [the human authorities] summoned the apostles and had them beaten.  Then they ordered them not to speak in the name of Jesus and released them.  So they [Peter and the apostles] left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name [Table].  And every day both in the temple courts and from house to house, they [Peter and the apostles] did not stop teaching and proclaiming the good news that Jesus was the Christ.

For there is no authority except by God’s appointment, Paul continued, and the authorities that exist have been instituted by God.[7]  I would think—οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ—is something more like, “for no authority exists if not under God,” and—αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν—“these moreover exist under God’s active ordering.”  This may seem difficult to believe at times but God is always doing more than we see.  Paul wrote believers in Ephesus (Ephesians 3:7-12 NET):

I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power.  To me – less than the least of all the saints – this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ and to enlighten everyone about God’s secret plan – a secret that has been hidden for ages in God who has created all things.  The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities (ἐξουσίαις, a form of ἐξουσία) in the heavenly realms (ἐπουρανίοις).  This was according to the eternal purpose that he accomplished in Christ Jesus our Lord, in whom we have boldness and confident access to God because of Christ’s faithfulness.

I think this is a continuation of Paul’s treatise on Love…without hypocrisy because only the Holy Spirit can lead us here.  No rule-based belief system can tell anyone authoritatively in real time when to submit to the commands of human authorities and when to reverently decline, fully accepting the consequences imposed by the human authorities that have been instituted by God.  So the person who resists such authority, Paul continued, resists the ordinance of God, and those who resist will incur judgment…[8]  Though the human authorities of the moment are instituted and ordained by God I don’t think one can infer their goodness in any objective sense (Acts 1:6-8 NET):

So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” [Table]  He told them, “You are not permitted to know the times or periods that the Father has set by his own authority (ἐξουσίᾳ, another form of ἐξουσία).  But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” [Table].

Paul wrote specifically about the Roman government.  Most in Israel who hoped for the Messiah hoped He would overthrow Roman rule, but Jesus said, My kingdom is not from this world.[9]  And before the Holy Spirit was given He said to the crowds and to his disciples, “The experts in the law and the Pharisees sit on Moses’ seat.  Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach.  They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.”[10]  Those called to resist specific commands of human authorities know what it means to be considered as sheep to be slaughtered (Romans 8:35-37 NET):

Who will separate us from the love of Christ?  Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?  As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us!

They also experience that complete victory through him who loved us.  But none of us is called to pugnacity.  Paul continued, (for rulers cause no fear for good conduct but for bad).  Do you desire not to fear authority?  Do good and you will receive its commendation, for it is God’s servant for your good.[11]  The good we are to do is good relative to the human authorities understanding of good (when it does not conflict with God’s).  Paul specified: pay taxes, for the authorities are God’s servants devoted to governing.  Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.[12]  And the good the authorities do for us is a peaceful and quiet life (1 Timothy 2:1-4 NET):

First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority (ὑπεροχῇ, a form of ὑπεροχή), that we may lead a peaceful and quiet life in all godliness and dignity.  Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth.

But if you do wrong, Paul continued, be in fear, for it does not bear the sword in vain.  It is God’s servant to administer retribution on the wrongdoer.[13]  Again, I think this wrong is wrong as the human authorities perceive it.  I do not believe that God expects, or relies on, Gentile human authorities to punish all sins against his law.  Paul continued (Romans 13:5-10 NET):

Therefore it is necessary to be in subjection, not only because of the wrath of the authorities but also because of your conscience.  For this reason you also pay taxes, for the authorities are God’s servants devoted to governing.  Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.  Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”  Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law.

So I have bookends distinguishing the beginning—Love…without hypocrisy—and the ending—love is the fulfillment of the law—of Paul’s definition, amplification or explanation of love in his letter to believers in Rome.  And this love is an aspect of the fruit of the Spirit.  I turn now to be subject (ὑποτασσέσθω, a form of ὑποτάσσω) and subjection (ὑποτάσσεσθαι, another form of ὑποτάσσω).

We are given one glimpse into Jesus as a child.  By age twelve he was a precocious spiritual prodigy. But when He realized how upset his parents were he went down with them and came to Nazareth, and was obedient (ὑποτασσόμενος, another form of ὑποτάσσω) to them.[14]  This behavior is not natural to the old human, because the outlook of the flesh is hostile to God, for it does not submit (ὑποτάσσεται, another form of ὑποτάσσω) to the law of God, nor is it able to do so.[15]  For the creation was subjected (ὑπετάγη, another form of ὑποτάσσω) to futility – not willingly but because of God who subjected (ὑποτάξαντα, another form of ὑποτάσσω) it – in hope that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.[16]  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit (ὑπετάγησαν, another form of ὑποτάσσω) to God’s righteousness.[17]

Jesus did not ignore the righteousness that comes from God.  He is the first new human (1 Corinthians 15:20-28 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.  For since death came through a man, the resurrection of the dead also came through a man.  For just as in Adam all die, so also in Christ all will be made alive.  But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him.  Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.  For he must reign until he has put all his enemies under his feet.  The last enemy to be eliminated is death.  For he has put everything in subjection (ὑπέταξεν, another form of ὑποτάσσω) under his feet.  But when it says “everything” has been put in subjection (ὑποτέτακται, another form of ὑποτάσσω), it is clear that this does not include the one who put everything in subjection (ὑποτάξαντος, another form of ὑποτάσσω) to him.  And when all things are subjected (ὑποταγῇ, another form of ὑποτάσσω) to him, then the Son himself will be subjected (ὑποταγήσεται, another form of ὑποτάσσω) to the one who subjected (ὑποτάξαντι, another form of ὑποτάσσω) everything to him, so that God may be all in all.

Paul encouraged us to submit (ὑποτάσσησθε, another form of ὑποτάσσω) to people like the household of Stephanus, that as the first converts of Achaia…devoted themselves to ministry for the saints, and to everyone who cooperates in the work and labors hard.[18]  He encouraged believers in Ephesus to be filled by the Spirit, speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord, always giving thanks to God the Father for each other in the name of our Lord Jesus Christ, and submitting (Υποτασσόμενοι, another form of ὑποτάσσω) to one another out of reverence for Christ.[19]

Slaves are to be subject (ὑποτάσσεσθαι, another form of ὑποτάσσω) to their own masters in everything, Paul wrote Titus, to do what is wanted and not talk back, not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything.[20]  I benefited greatly from this encouragement during my most recent job change.  My employer subcontracted my work to another company and I was sent to that company also.  I was so grateful to have a job I failed to fully appreciate how I was foisted on the owner of the subcontracting company.  But over time my new employer’s attitude has moderated and he seems happy to have me as an employee.  I work hard when I am working.  I study the Bible when I am off.  And I am paid every two weeks regardless.

Married women are called to submit to one other human authority.  Paul wrote Titus to have older women teach younger women to love their husbands, to love their children, to be self-controlled, pure, fulfilling their duties at home, kind, being subject (ὑποτασσομένας, another form of ὑποτάσσω) to their own husbands, so that the message of God may not be discredited.[21]  When men attempt to teach this it sounds like man-made rules for women to obey.  But this is not law.  Rather it is part of the loving, joyful, peaceful, patient, kind, good, faithful, gentle, Holy-Spirit-controlled righteousness of God through the faithfulness of Jesus Christ produced in believing wives by the Holy Spirit.

Preach the Gospel
Peter wrote, wives, be subject (ὑποτασσόμεναι, another form of ὑποτάσσω) to your own husbands.  Then, even if some are disobedient to the word, they will be won over without a word by the way you live, when they see your pure and reverent conduct.[22]  This is an example to us all.  We have convinced a world of sinners that we want to impose arcane and archaic rules on them while the truth is: sinners have no share in our righteousness.  It is the gift of God by the faithfulness of Jesus Christ to all who believe.

A youth group in the Austin-Bergstrom International Airport wore these shirts.  I asked one of their leaders to pose for this photograph.

[1] Romans 13:1a (NET)

[2] Romans 13:1a (KJV)

[3] Philippians 3:8a (NET)

[4] Philippians 2:3 (NET)

[5] Philippians 4:7 (NET)

[6] 1 Peter 2:13, 14 (NET)

[7] Romans 13:1b (NET)

[8] Romans 13:2 (NET)

[9] John 18:36a (NET)

[10] Matthew 23:1-4 (NET)

[11] Romans 13:3, 4a (NET)

[12] Romans 13:6, 7 (NET)

[13] Romans 13:4b (NET)

[14] Luke 2:51a (NET)

[15] Romans 8:7 (NET)

[16] Romans 8:20, 21 (NET)

[17] Romans 10:3 (NET)

[18] From 1 Corinthians 16:15, 16 (NET)

[19] Ephesians 5:18b-21 (NET)

[20] Titus 2:9, 10 (NET)

[21] Titus 2:4, 5 (NET)

[22] 1 Peter 3:1, 2 (NET)

Romans, Part 76

Posted on by

Do not repay anyone evil for evil; consider what is good before all people.[1]  The words translated evil for evil are κακὸν ἀντὶ κακοῦ in Greek.  Both κακὸν and κακοῦ are forms of κακός.  Love is οὐ λογίζεται τὸ κακόν (literally, “not counting” or “not reckoning the evil”) Paul wrote believers in Corinth.  Love is not resentful (NET), does not take into account a wrong suffered (NASB), keeps no record of wrongs (NIV), are a few English translations.  Love does no wrong (κακὸν, a form of κακός) to a neighbor.  Therefore love is the fulfillment of the law.[2]  So the love that is an aspect of the fruit of the Spirit (along with joy, peace, patience, etc.) fulfills μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες (literally, “no one evil against evil deliver”), part of the definition of love in Paul’s letter to the Romans, translated Do not repay anyone evil for evil in the NET.

The next clause, consider what is good before all people, while accurate mostly seems to me to have been toned down some to become a rule I might obey in my own strength.  The word translated consider is προνοούμενοι (a form of προνοέω), “to perceive before, foresee” in the definition in the NET.  In other words, demonstrate this foresight (apart from the Holy Spirit) at the very moment I am most offended at having been wronged (or burn in hell for all eternity).  Have I belabored this point enough yet?  And as I’ve said over and over, I belabor it mostly for my own benefit since I’m the one who seems most hell-bent on perceiving the Bible as a book of rules rather than as a Gospel of salvation!

The word translated good is καλὰ (a form of καλός).  I’ve written elsewhere contrasting the beautiful good of Jesus to the pious good of religious people.  You are the light of the world, Jesus said.  A city located on a hill cannot be hidden.  People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, a form of καλός) deeds and give honor to your Father in heaven.[3]

The Jewish leaders picked up rocks again to stone him to death.  Jesus said to them, “I have shown you many good (καλὰ, a form of καλός) deeds from the Father.  For which one of them are you going to stone me?”  The Jewish leaders replied, “We are not going to stone you for a good (καλοῦ, another form of καλός) deed but for blasphemy, because you, a man, are claiming to be God.”[4]  It is probably worth noting that Jesus didn’t turn to Genesis 1:26 and say, “God said, ‘we will be made man.’”  So the difficult (NET notes 84 and 85) answer recorded in John 10:34-36 may serve as circumstantial evidence for an early date for vowel points.  But Jesus turned his listeners’ attention back toward his beautiful good deeds (John 10:37, 38 NET):

If I do not perform the deeds of my Father, do not believe me.  But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.

Jesus’ beautiful good deeds recorded in John 1-9 are listed below:

2:1-11 Jesus turned water into wine after his host ran out of wine
2:14-22 Jesus cleansed the temple of thieves and profiteers
2:23 Other unspecified miraculous signs prompted many to believe in his Name
4:4-42 Jesus prophesied to a Samaritan woman
4:46-54 Jesus healed the son of the royal official of Capernaum
5:1-15 Jesus healed a disabled man who did not believe
6:1-15 Jesus fed more than 5,000 people, many of whom did not believe (John 6:26)
7:31 The preponderance of miraculous signs persuaded many
8:3-11 Jesus’ gracious answer to an angry mob dissuaded them from violence
9 Jesus healed a man born blind

I debated whether I considered the cleansing of the temple a beautiful or pious good, but decided that the worthiness of the goal overshadowed the violence of the act.  I included John 8:3-11 because it is still in the text, it is beautiful, I believe it is true, and otherwise don’t have a dog in this fight (John 7:53 NET note 139).  But this exercise put something into focus for me I hadn’t fully appreciated before.  The religious minds of the religious leaders wanted to kill Jesus not so much for his words but for his beautiful good deeds which gave those words such weight with the people relative to their own teachings.  “No one ever spoke[5] like this man,”[6] the officers excused themselves for failing to arrest Jesus.

The Holy Spirit does no miraculous signs through me, whether it is my disobedience, disbelief or that the people who raised me are correct that miraculous signs are no longer necessary because we have the New Testament.  (I haven’t found the latter in the Bible myself.)  Paul described a non-miraculous way to consider what is good before all people as it pertained to financial matters (2 Corinthians 8:18-21 NET):

And we are sending along with [Titus]  the brother who is praised by all the churches for his work in spreading the gospel.  In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help.  We did this as a precaution so that no one should blame us in regard to this generous gift we are administering.  For we are concerned (προνοοῦμεν, another form of προνοέω) about what is right (καλὰ, a form of καλός) not only before the Lord but also before men.

The sins of some people are obvious, Paul wrote Timothy, going before them into judgment, but for others, they show up later.  Similarly good (καλὰ, a form of καλός) works are also obvious, and the ones that are not cannot remain hidden.[7]  And he contrasted beautiful good deeds with those which are not for Titus.

Beautiful Good Deeds

Those Which Are Not
This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good (καλῶν, another form of καλός) works.  These things are good (καλὰ, a form of καλός) and beneficial for all people.

Titus 3:8 (NET) Table

 But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.

Titus 3:9 (NET)

If possible, Paul continued in Romans, so far as it depends on you, live peaceably with all people.[8]  The Greek word translated live peaceably is εἰρηνεύοντες (a form of εἰρηνεύω).  The all people part of this will be difficult for a soldier in battle.  As for the rest of us: Salt is good (καλὸν, another form of καλός), but if it loses its saltiness, how can you make it salty again?  Have salt in yourselves, and be at peace (εἰρηνεύετε, another form of εἰρηνεύω) with each other.[9]  Paul added, live in peace (εἰρηνεύετε, another form of εἰρηνεύω), and the God of love and peace (εἰρήνης, a form of εἰρήνη) will be with you,[10] and, Be at peace (εἰρηνεύετε, another form of εἰρηνεύω) among yourselves.[11]

How do we fulfill these commands, admonitions, rules or laws?  The fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.[12]  What I didn’t say in the previous essay because of my own phobia of turning these verses back into rules I strive to obey in my own strength, I will say now since my phobia is so out in the open:  We are given permission here to live as the Holy Spirit is prompting us to live.  We are free to believe that, Against such things [e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] there is no law.[13]

Where the NET translators chose You must put away for ἀρθήτω ἀφ᾿ ὑμῶν, Young’s Literal Translation reads: Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, and become one to another kind, tender-hearted, forgiving one another, according as also God in Christ did forgive you.[14]  The verb ἀρθήτω (a form of αἴρω) means to lift.  Let all of this be lifted from you by the mighty carrying capacity of that river whose streams make glad the city of God, the holy habitation of the Most High,[15] that fountain of water springing up to eternal life,[16] the Holy Spirit who produces his fruit within me when I get out of his way and stop making sinful, theological or ecclesiastical excuses.  John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away (αἴρων, another form of αἴρω) the sin of the world!”[17]

Do not avenge yourselves, dear friends, Paul continued in his letter to the Romans, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord.[18]  I want to pause here briefly to highlight how God’s sense of justice may differ from our own (Revelation 16:4-7 NET):

Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood.  Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!”  Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!”

Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.  Do not be overcome by evil, but overcome evil with good.[19]  The good with which we overcome evil is ἀγαθῷ (a form of ἀγαθός) in Greek.  According to Jesus, No one is good (ἀγαθὸς) except God alone.[20]  The good with which we overcome evil is God alone: for by grace ye are having been saved, through faith, and this not of you—of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good (ἀγαθοῖς, another form of ἀγαθός) works, which God did before prepare, that in them we may walk (περιπατήσωμεν, a form of περιπατέω).[21]  In the Spirit walk (περιπατεῖτε, another form of περιπατέω) ye, and the desire of the flesh ye may not complete.[22]

[1] Romans 12:17 (NET)

[2] Romans 13:10 (NET)

[3] Matthew 5:14-16 (NET)

[4] John 10:31-33 (NET)

[5] See: Matthew 9:1-8 (NET)

[6] John 7:46b (NET)

[7] 1 Timothy 5:24, 25 (NET)

[8] Romans 12:18 (NET)

[9] Mark 9:50 (NET)

[10] 2 Corithians 13:11b (NET)

[11] 1 Thessalonians 5:13b (NET)

[12] Galatians 5:22, 23a (NET)

[13] Galatians 5:23b (NET)

[14] Ephesians 4:31, 32 (YLT)

[15] Psalm 46:4 (ESV)

[16] John 4:14b (NET)

[17] John 1:29 (NET)

[18] Romans 12:19 (NET)

[19] Romans 12:20, 21 (NET) Table

[20] Mark 10:18b (NET)

[21] Ephesians 2:8-10 (YLT)

[22] Galatians 5:16 (YLT)

Romans, Part 75

Posted on by

Live in harmony (φρονοῦντες, a form of φρονέω) with one another; do not be haughty but associate with the lowly.  Do not be conceited.[1]  I can’t find live or harmony in the Greek here, τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες.  The phrase translated do not be haughty is μὴ τὰ ὑψηλὰ φρονοῦντες (literally, “no lofty thought” or “no high-mindedness”).  I would translate the first sentence, “Think of one another” or “Consider one another, not generalities, but specifics,” the down and dirty, nitty-gritty of another’s life and outlook.  For by the grace given to me, Paul already wrote, I say to every one of you not to think more highly (ὑπερφρονεῖν, a form of ὑπερφρονεώ) of yourself than you ought to think (φρονεῖν, another form of φρονέω) but to think (φρονεῖν, another form of φρονέω) with sober discernment (σωφρονεῖν, a form of σωφρονέω), as God has distributed to each of you a measure of faith.[2]

Paul prayed, and I assume believed, that God would give his readers this thinking (φρονεῖν, another form of φρονέω) of one another, translated unity below:  For everything that was written in former times was written for our instruction, so that through endurance (ὑπομονῆς, a form of ὑπομονή) and through encouragement (παρακλήσεως, a form of παράκλησις) of the scriptures we may have hope.  Now may the God of endurance (ὑπομονῆς, a form of ὑπομονή) and comfort (παρακλήσεως, a form of παράκλησις) give you unity with one another (τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις) in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.[3]

Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind (φρονεῖς, another form of φρονέω) on God’s interests, but on man’s.”[4]  Mark’s Gospel informs that Jesus spoke this way to Peter after turning and looking at his disciples.[5]

Then Jesus said to his disciples, Matthew’s Gospel continued, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.”[6] This his disciples were already doing in the most literal way imaginable, but in their thinking they walked according to the flesh.  The Holy Spirit had not yet been given.  As Paul wrote the Romans, those who live according to the flesh have their outlook shaped (φρονοῦσιν, another form of φρονέω) by the things of the flesh…[7]

The Holy Spirit transforms our thinking: but those who live according to the Spirit have their outlook shaped by the things of the Spirit,[8] Paul continued.  Keep thinking (φρονεῖτε, another form of φρονέω) about things above, not things on the earth, for you have died and your life is hidden with Christ in God.[9]  I thank my God every time I remember you, Paul wrote believers in Philippi.  I always pray with joy in my every prayer for all of you because of your participation in the gospel from the first day until now.  For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.  For it is right for me to think (φρονεῖν, another form of φρονέω) this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners in God’s grace together with me.[10]

Paul expounded on this Holy Spirit thinking in his letter to the Philippians (2:1-13; 3:18-21 NET):

Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, complete my joy and be of the same mind (φρονῆτε, another form of φρονέω), by having the same love, being united in spirit, and having one purpose (φρονοῦντες, a form of φρονέω).  Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.  Each of you should be concerned not only about your own interests, but about the interests of others as well.  You should have the same attitude (φρονεῖτε, another form of φρονέω) toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.  He humbled himself, by becoming obedient to the point of death – even death on a cross!  As a result God 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 [e.g., yehôvâh] to the glory of God the Father.   So then, my dear friends, just as you have always obeyed (ὑπηκούσατε, a form of ὑπακούω), not only in my presence but even more in my absence, continue working out your salvation with awe and reverence,  for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.  Their end is destruction, their god is the belly, they exult in their shame, and they think (φρονοῦντες, a form of φρονέω) about earthly things.  But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Paul stressed that this thinking is not something we accomplish in the flesh.  He trusted God to accomplish it through his Spirit (Philippians 3:4b-15 NET):

If someone thinks (δοκεῖ, a form of δοκέω) he has good reasons to put confidence in human credentials (σαρκί, a form of σάρξ), I have more: I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews.  I lived according to the law as a Pharisee.  In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless.  But these assets I have come to regard as liabilities because of Christ.  More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.  Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me.  Brothers and sisters, I do not consider myself to have attained this.  Instead I am single-minded [ἓν δέ; “but one” or “one moreover”]: Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind (σκοπὸν, a form of σκοπός), I strive toward the prize of the upward call of God in Christ Jesus.  Therefore let those of us who are “perfect” embrace this point of view (φρονῶμεν, another form of φρονέω).  If you think (φρονεῖτε, another form of φρονέω) otherwise, God will reveal to you the error of your ways.

In Galatians Paul was concerned specifically about Gentile believers accepting circumcision as necessary or beneficial, but I think we can hear his words in this context as well, if we were to turn this thinking from the Holy Spirit into a human program to “live in harmony” (Galatians 5:4-10a NET Table):

You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!  For through the Spirit, by faith, we wait expectantly for the hope of righteousness.  For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love.  You were running well; who prevented you from obeying (πείθεσθαι, a form of πείθω) the truth?  This persuasion (πεισμονὴ) does not come from the one who calls you!  A little yeast makes the whole batch of dough rise!  I am confident (πέποιθα, another form of πείθω) in the Lord that you will accept (φρονήσετε, another form of φρονέω) no other view.[11]

Thinking of one another implies a mutual concern: I have great joy in the Lord because now at last you have again expressed your concern (φρονεῖν, another form of φρονέω) for me. (Now I know you were concerned [ἐφρονεῖτε, another form of φρονέω] before but had no opportunity to do anything.)[12]  And it implies some tolerance for one another’s quirks: One person regards (κρίνει, a form of κρίνω) one day holier than other days, and another regards (κρίνει, a form of κρίνω) them all alike.  Each must be fully convinced (πληροφορείσθω, a form of πληροφορέω) in his own mind.  The one who observes (φρονῶν, another form of φρονέω) the day does (φρονεῖ, another form of φρονέω) it for the Lord.[13]

While I don’t doubt that this thinking from the Holy Spirit will result in something like harmony or unity or agreement eventually, I’m not entirely comfortable when forms of φρονέω are translated agree: I appeal to Euodia and to Syntyche to agree (φρονεῖν, another form of φρονέω) in the Lord;[14] and, Finally, brothers and sisters, rejoice, set things right, be encouraged, agree (φρονεῖτε, another form of φρονέω) with one another, live in peace, and the God of love and peace will be with you.[15]  I don’t believe that the Holy Spirit meant some form of group-think or committee work.

The Jerusalem council agreed unanimously to send a letter to the Gentiles which read: For it seemed best to the Holy Spirit and to us not to place any greater burden (βάρος) on you than these necessary rules.[16]  James’ abbreviated version of the law followed.  It took individual believers not some corporate entity to set this error aright: For this is the love of God: that we keep his commandments.  And his commandments do not weigh (βαρεῖαι, a form of βαρύς) us down, because everyone who has been fathered by God conquers the world.[17]

I would like to think that μὴ γίνεσθε φρόνιμοι παρ᾿ ἑαυτοῖς (literally, “not become wise from himself, herself or themselves”) meant to become wise through the Holy Spirit.  But Paul used φρόνιμοι (a form of φρόνιμος) facetiously three other times (Romans 11:25, 1 Corinthians 4:10 and 2 Corinthians 11:19 NET).  Do not be conceited may be an adequate translation.  Only Jesus used φρόνιμοι seriously (Mathew 10:16-20 NET):

I am sending you out like sheep surrounded by wolves, so be wise (φρόνιμοι , a form of φρόνιμος) as serpents and innocent as doves.  Beware of people, because they will hand you over to councils and flog you in their synagogues.  And you will be brought before governors and kings because of me, as a witness to them and the Gentiles.  Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time [Table].  For it is not you speaking, but the Spirit of your Father speaking through you.

Romans, Part 76

Back to Romans, Part 80

Back to Romans, Part 83

[1] Romans 12:16 (NET)

[2] Romans 12:3 (NET)

[3] Romans 15:4-6 (NET)

[4] Matthew 16:21-23 (NET)

[5] Mark 8:33 (NET)

[6] Matthew 16:24 (NET)

[7] Romans 8:5a (NET)

[8] Romans 8:5b (NET)

[9] Colossians 3:2, 3 (NET)

[10] Philippians 1:3-7 (NET)

[11] NET note 11: “Grk ‘that you will think nothing otherwise.’”

[12] Philippians 4:10 (NET)

[13] Romans 14:5, 6a (NET)

[14] Philippians 4:2 (NET)

[15] 2 Corinthians 13:11 (NET)

[16] Acts 15:28 (NET) Table

[17] 1 John 5:3, 4 (NET)

Romans, Part 74

Posted on by

Bless (εὐλογεῖτε, a form of εὐλογέω) those who persecute you, bless (εὐλογεῖτε, a form of εὐλογέω) and do not curse.[1]  The Greek word translated persecute is διώκοντας (a form of διώκω).  Another form of the same word was translated pursue (διώκοντες, another form of διώκω) hospitality[2] in the previous verse, a pursuit I imagine with similar vigor but less hostile intent.  Paul’s word picture recalls Saul.

When they had driven [Stephen] out of the city, they began to stone him, and the witnesses laid their cloaks at the feet of a young man named Saul.[3]  And Saul agreed completely with killing him.[4]  Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.[5]  Meanwhile Saul, still breathing out threats to murder the Lord’s disciples, went to the high priest and requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he could bring them as prisoners to Jerusalem.[6]

But this was not some special pleading on Paul’s part.  Jesus wholeheartedly agreed (Luke 6:26-31 NET):

“Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets.

“But I say to you who are listening: Love your enemies, do good to those who hate you, bless (εὐλογεῖτε, a form of εὐλογέω) those who curse (καταρωμένους, a form of καταράομαι) you, pray for those who mistreat you.  To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either.  Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away.  Treat others in the same way that you would want them to treat you.

Do not return evil for evil or insult for insult, Peter wrote, but instead bless (εὐλογοῦντες, another form of εὐλογέω) others because you were called to inherit a blessing (εὐλογίαν, a form of εὐλογία).[7]  To keep me from believing that—Bless those who persecute you—is a rule for me to obey in my own strength to prove my righteousness rather than a description of the righteousness that is the fruit of the Spirit, I turn to Paul’s letter to the Galatians (3:5-14 NET):

Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing what you heard?

Just as Abraham believed God, and it was credited to him as righteousness, so then, understand that those who believe are the sons of Abraham.  And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, “All the nations will be blessed (ἐνευλογηθήσονται, a form of ἐνευλογέω) in you.”  So then those who believe are blessed (εὐλογοῦνται, another form of εὐλογέω) along with Abraham the believer.  For all who rely on doing the works of the law are under a curse (κατάραν, a form of κατάρα), because it is written, “Cursed (ἐπικατάρατος, a form of ἐπικατάρατος) is everyone who does not keep on doing everything written in the book of the law.”  Now it is clear no one is justified before God by the law, because the righteous one will live by faith.  But the law is not based on faith, but the one who does the works of the law will live by them.  Christ redeemed us from the curse (κατάρας, another form of κατάρα) of the law by becoming a curse (κατάρα) for us (because it is written, “Cursed [ἐπικατάρατος, a form of ἐπικατάρατος] is everyone who hangs on a tree”) in order that in Christ Jesus the blessing (εὐλογία) of Abraham would come to the Gentiles, so that we [i.e., Jews and Gentiles] could receive the promise of the Spirit by faith.

Now I wish to demonstrate how obscene this blessing-of-the-persecutor is to the religious mind.  Jesus took the children in his arms, he placed his hands on them and blessed (κατευλόγει, another form of εὐλογέω) them.[8]  Then Jesus led [his surviving apostles] out as far as Bethany, and lifting up his hands, he blessed (εὐλόγησεν, another form of εὐλογέω) them.   Now during the blessing (εὐλογεῖν, another form of εὐλογέω) he departed and was taken up into heaven.  So they worshiped him and returned to Jerusalem with great joy, and were continually in the temple courts blessing (εὐλογοῦντες, another form of εὐλογέω) God.[9]

The people of Jerusalem took branches of palm trees and went out to meet [Jesus].  They began to shout, “Hosanna!  Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!  Blessed is the king of Israel!”[10]  Both those who went ahead and those who followed kept shouting, “Hosanna!  Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!  Blessed (εὐλογημένη, another form of εὐλογέω) is the coming kingdom of our father David!  Hosanna in the highest![11]  The crowds that went ahead of him and those following kept shouting, “Hosanna to the Son of David!  Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!  Hosanna in the highest!”[12]  “Blessed (εὐλογημένος, another form of εὐλογέω) is the king who comes in the name of the Lord!  Peace in heaven and glory in the highest!”[13]

Jesus prophesied over Jerusalem: For I tell you, you will not see me from now until you say, ‘Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!’”[14]  And, Look, your house is forsaken!   And I tell you, you will not see me until you say, ‘Blessed (εὐλογημένος, another form of εὐλογέω) is the one who comes in the name of the Lord!’”[15]

When [Jesus] had taken his place at the table with them, he took the bread, blessed (εὐλόγησεν, another form of εὐλογέω) and broke it, and gave it to them.[16]  While they were eating, Jesus took bread, and after giving thanks (εὐλογήσας, another form of εὐλογέω) he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”[17]  While they were eating, he took bread, and after giving thanks (εὐλογήσας, another form of εὐλογέω) he broke it, gave it to them, and said, “Take it. This is my body.”[18]

There is no reason to take this holy blessing and waste it on a persecutor—except that Jesus commanded it and his Holy Spirit provides the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[19] to makes it so.  So what is it?  What does it mean to Bless (εὐλογεῖτε, a form of εὐλογέω) those who persecute you?  The phrase bless and do not curse (καταρᾶσθε, another form of καταράομαι) seems to function as a negated opposite.  The most obvious curse is contrasted to its opposite blessing below:

Matthew 25:34 (NET)

Matthew 25:41 (NET)
“Then the king will say to those on his right, ‘Come, you who are blessed (εὐλογημένοι, another form of εὐλογέω) by my Father, inherit the kingdom prepared for you from the foundation of the world.’” “Then he will say to those on his left, ‘Depart from me, you accursed (κατηραμένοι, another form of καταράομαι), into the eternal fire that has been prepared for the devil and his angels!’”

The NET translators chose gave thanks for εὐλόγησεν in:

Matthew 14:19b (NET) Mark 6:41a (NET)

Luke 9:16a (NET)
He took the five loaves and two fish, and looking up to heaven he gave thanks (εὐλόγησεν, another form of εὐλογέω) and broke the loaves. He took the five loaves and the two fish, and looking up to heaven, he gave thanks (εὐλόγησεν, another form of εὐλογέω) and broke the loaves. Then he took the five loaves and the two fish, and looking up to heaven he gave thanks (εὐλόγησεν, another form of εὐλογέω) and broke them.

But Paul also equated εὐλογῇς  (another form of εὐλογέω) with thanksgiving: Otherwise, if you are praising (εὐλογῇς, another form of εὐλογέω) God with your spirit, how can someone without the gift say “Amen” to your thanksgiving (εὐχαριστίᾳ), since he does not know what you are saying?[20]  As for translating εὐλογῇς praising, Simeon’s blessing of God seems to contain both praise and thanksgiving (Luke 2:28-32 NET):

Simeon took [Jesus] in his arms and blessed (εὐλόγησεν, another form of εὐλογέω) God, saying, “Now, according to your word, Sovereign Lord, permit your servant to depart in peace.  For my eyes have seen your salvation that you have prepared in the presence of all peoples: a light, for revelation to the Gentiles, and for glory to your people Israel.”

Then Simeon blessed (εὐλόγησεν, another form of εὐλογέω) them and said to his mother Mary, “Listen carefully: This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected.  Indeed, as a result of him the thoughts of many hearts will be revealed – and a sword will pierce your own soul as well!”[21]  Here the translators chose the literal and said for καὶ εἶπεν rather than saying as in verse 28.  I still think Simeon’s true prophecy may be considered part of the blessing rather than something distinct from it.  In other words, I believe even painful truth can be a part of a blessing.

“If you continue on the path you’re on presently rejecting Jesus, He warns of eternal fire,” is not a curse in my opinion but a truth that may well be part of a blessing.  God raised up his servant (παῖδα, a form of παῖς), Peter said, and sent him first to you, to bless (εὐλογοῦντα, another form of εὐλογέω) you by turning each one of you from your iniquities (πονηριῶν, a form of πονηρία).[22]  Each can judge for him- or herself whether Peter’s use of the clever παῖδα for Jesus rather than the incendiary υἱὸς (Matthew 26:63-66; Mark 14:61-64; Luke 22:70, 71) was cowardice or speaking truth in the spirit of blessing those who persecuted Jesus.

I think it was the latter, much like Paul in Athens.  While Paul was waiting for [Silas and Timothy] in Athens, his spirit was greatly upset (παρωξύνετο, a form of παροξύνω) because he saw the city was full of idols.[23]  Upset as he was, he did not curse the Athenians.  Rather, he presented the Gospel to them.  So Paul stood before the Areopagus and said, “Men of Athens, I see that you are very religious in all respects.  For as I went around and observed closely your objects of worship, I even found an altar with this inscription: ‘To an unknown god.’ Therefore what you worship without knowing it, this I proclaim to you.”[24]

Romans, Part 75

[1] Romans 12:14 (NET)

[2] Romans 12:13b (NET)

[3] Acts 7:58 (NET)

[4] Acts 8:1a (NET) Table

[5] Acts 8:3 (NET)

[6] Acts 9:1, 2 (NET)

[7] 1 Peter 3:9 (NET)

[8] Mark 10:16 (NET)

[9] Luke 24:50-53 (NET)

[10] John 12:13 (NET)

[11] Mark 11:9, 10 (NET)

[12] Matthew 21:9 (NET)

[13] Luke 19:38 (NET)

[14] Matthew 23:39 (NET)

[15] Luke 13:35 (NET)

[16] Luke 24:30 (NET)

[17] Matthew 26:26 (NET)

[18] Mark 14:22 (NET)

[19] Galatians 5:22, 23a (NET)

[20] 1 Corinthians 14:16 (NET)

[21] Luke 2:34, 35 (NET)

[22] Acts 3:26 (NET)

[23] Acts 17:16 (NET) Table

[24] Acts 17:22, 23 (NET) Table

Romans, Part 73

Posted on by

I’ll continue to consider the dark side of Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs of the saints, pursue hospitality;[1] namely (2 John 1:9-11 NET):

Everyone who goes on ahead and does not remain in the teaching of Christ does not have God.  The one who remains in this teaching has both the Father and the Son.  If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, because the person who gives him a greeting shares (κοινωνεῖ, another form of κοινωνέω) in his evil deeds.

I turn here to Love the Lord your God…with all your mind (διανοίας, a form of διάνοια).[2]  Jesus didn’t say anything negative about the Pharisees’ or the law experts’ διανοίας.  He opened his disciples’ νοῦν, implying that they were closed formerly: Then he opened their minds (νοῦν, a form of νοῦς) so they could understand (συνιέναι, a form of συνίημι) the scriptures…[3]  If I had known this when I began this study would I have called it something other than the religious mind?  Probably not.  I’m a Gentile with a philosophical bent to my mind.  Paul had something to say about that even if Jesus did not.

Though Pharisees and law experts might not have considered a Gentile mind religious, I’m using the term to mean all human efforts to satisfy (or, replace) a god or God (yehôvâh).  Even atheists can have religious minds as I use the term.  In fact my religious mind eventually undermined my atheism.  When I wanted to consider myself good again I invented “more realistic” rules than yehôvâh’s to obey.  I failed to obey them.  So I made “even more realistic” rules.  Eventually my standards were so low even I realized they were unworkable.  And I still wasn’t keeping them!

So I say this, and insist in the Lord, Paul wrote the church at Ephesus, that you no longer live as the Gentiles do, in the futility of their thinking (νοὸς, another form of νοῦς).  They are darkened in their understanding (διανοίᾳ, another form of διάνοια), being alienated from the life of God because of the ignorance (ἄγνοιαν, a form of ἄγνοια) that is in them due to the hardness of their hearts.[4]  So, loving yehôvâh with all your mind is equivalent to loving Him with all of one’s understanding.

The solution, by the way, to futile thinking was: You were taught with reference to your former way of life to lay aside the old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind (νοὸς, another form of νοῦς), and to put on the new man who has been created in God’s image – in righteousness and holiness that comes from truth.[5]  The old man we are to lay aside is our old (παλαιὸς) man (ἄνθρωπος) [that] was crucified with [Christ] so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.[6]  Again, sharing in his death and resurrection through faith in Jesus proves to be an important aspect of the Gospel (Romans 6:3, 4 NET).

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

And you were at one time strangers and enemies in your minds (διανοίᾳ, another form of διάνοια) as expressed through your evil deeds,[7] Paul wrote Gentiles in Colossae.  The Greek words translated evil deeds here are τοῖς ἔργοις τοῖς πονηροῖς (a form of πονηρός).  In reference to Gentiles I have no doubt that Paul had sins in view, but even as an atheist my works were “full of labours, annoyances, and hardships.”  And although you were dead in your transgressions and sins, Paul wrote Gentiles in Ephesus, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience (ἀπειθείας, a form of ἀπείθεια), among whom all of us [even a former Pharisee] also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…[8]

But God, Paul continued as he introduced the solution to this problem.  But first I want to consider yehôvâh’s promise of a new covenant.  For this is the covenant that I will establish with the house of Israel after those days, says the Lord.  I will put my laws in their minds (διάνοιαν, another form of διάνοια) and I will inscribe them on their hearts (καρδίας, a form of καρδία).  And I will be their God and they will be my people.[9]  And again, This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts (καρδίας, a form of καρδία) and I will inscribe them on their minds (διάνοιαν, another form of διάνοια)…[10]

This is a quotation from Jeremiah 31:33.  The Greek texts are compared below.

NET

 Parallel Greek NETS

Septuagint
For this is the covenant that I will establish with the house of Israel after those days, says the Lord.  I will put my laws in their minds and I will inscribe them on their hearts. And I will be their God and they will be my people.

Hebrews 8:10

 ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονται μοι εἰς λαόν

Hebrews 8:10

 …because this is the covenant that I will make with the house of Israel after those days, quoth the Lord.  Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me.

Ieremias 38:33 (31:33)

 ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῖς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

Jeremiah 31:33

And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know (γνῶθι, a form of γινώσκω) the Lord,’ since they will all know (εἰδήσουσιν, a form of εἴδω; e.g., to know by seeing) me, from the least to the greatest,[11] the first passage continued.  The Greek texts are compared below:

NET

 Parallel Greek NETS

Septuagint
And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest.

Hebrews 8:11

 καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν

Hebrews 8:11

 And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great…

Ieremias 38:34a (31:34a)

 καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν

Jeremiah 31:34a

And this knowing is eternal life according to Jesus: Now this is eternal life – that they know (γινώσκωσιν, another form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent.[12]  And we know (οἴδαμεν, another form of εἴδω) that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) to know him who is true, John wrote, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.[13]  The gift the Son of God has given here is διάνοιαν, the mind, understanding or insight with which we love yehôvâh.  Diminishing the scope of this gift to a place in heaven while turning back to the futility of [our former] thinking to work our own works of righteousness in our own strength demeans both Jesus and eternal life.

But God, being rich in mercy, Paul continued writing Gentiles in Ephesus, because of his great love with which he loved us, even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! –and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.  For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.[14]

Love the Lord your God…with all your strength (ἰσχύος, a form of ἰσχύς).[15]  I pray that the God of our Lord Jesus Christ, Paul wrote Gentiles at Ephesus, the Father of glory, may give you spiritual wisdom and revelation in your growing knowledge (ἐπιγνώσει, a form of ἐπίγνωσις) of him, – since the eyes of your heart have been enlightened – so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense (ἰσχύος, a form of ἰσχύς) strength.[16]  Finally, he added, be strengthened in the Lord and in the strength (ἰσχύος, a form of ἰσχύς) of his power.[17]

To attempt to function on our own away from the presence of the Lord and from the glory of his strength (ἰσχύος, a form of ἰσχύς) was Paul’s description of eternal destruction: They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength…[18]  Whoever speaks, Peter wrote, let it be with God’s words.  Whoever serves, do so with the strength (ἰσχύος, a form of ἰσχύς) that God supplies, so that in everything God will be glorified through Jesus Christ.  To him belong the glory and the power forever and ever.  Amen.[19]  If we believe Him his ἰσχύος is our ἰσχύος, the ἰσχύος with which we love yehôvâh.

This[20] is the teaching of Christ as presented in the New Testament as opposed to the teaching of the religious mind.  Is it the teaching your teachers bring to you?  If not the person who gives him a greeting shares in his evil deeds, according to John.  I would be very wary of supporting that teacher financially.  This gives us a context for Paul’s admonition (Galatians 6:6-10 NET)

Now the one who receives instruction in the word must share (Κοινωνείτω, another form of κοινωνέω) all good things (ἀγαθοῖς, a form of ἀγαθός) with the one who teaches it.  Do not be deceived.  God will not be made a fool.  For a person will reap what he sows, because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.  So we must not grow weary in doing good, for in due time we will reap, if we do not give up.  So then, whenever we have an opportunity, let us do good (ἀγαθὸν, another form of ἀγαθός) to all people, and especially to those who belong to the family of faith.

The teaching of Christ sows to the Spirit.  The teaching of the religious mind sows to [our] own flesh.  Money is not the only, or even the primary, good thing to share with the teacher of the word, the one who remains in the teaching of Christ.  “No servant can serve two masters,” Jesus said, “for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and money.”  The Pharisees [e.g., the New Testament epitome of those with religious minds] (who loved money) heard all this and ridiculed him.[21]

And need is the key to help make a determination what to contribute or share in.  The primary needs of all believers are: 1) the need to be baptized by Jesus in the Holy Spirit; 2) to believe that his Father knows our needs before we ask Him, and that He is willing to supply our needs; and 3) to accept that our most pressing need is to sit at Jesus’ feet, to listen and to live by every word that comes from the mouth of God.

But whoever has the world’s possessions and sees his fellow Christian in need (χρείαν, a form of χρεία), John wrote, and shuts off his compassion against him, how can the love of God reside in such a person?[22]  Make every effort to help Zenas the lawyer and Apollos on their way, Paul wrote Titus, make sure they have what they need (ἵνα μηδὲν αὐτοῖς λείπῃ; so that nothing or no one of theirs is left behind).  Here is another way that our people can learn to engage in good works to meet pressing needs (χρείας, another form of χρεία) and so not be unfruitful.[23]

My purpose was not to minimize these more obvious aspects of contributing to the needs of the saints, but to highlight how much broader this contributing, or sharing in, actually is in the New Testament.  I’ll conclude this with Peter’s contribution to the needs of the saints as something which we all share with one another (1 Peter 4:12-14 NET):

Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you.  But rejoice (χαίρετε, a form of χαίρω) in the degree that you have shared (κοινωνεῖτε, another form of κοινωνέω) in the sufferings (παθήμασιν, a form of πάθημα) of Christ, so that when his glory is revealed you may also rejoice (ἀγαλλιώμενοι, a form of ἀγαλλιάω) and be glad (χαρῆτε, another form of χαίρω).  If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you.

Do not neglect hospitality (φιλοξενίας , a form of φιλονεξία), because through it some have entertained angels without knowing it.[24]  This is the only other occurrence of a form of φιλονεξία in the New Testament.  But I hope I have been persuasive that when Paul wrote pursue hospitality (φιλοξενίαν, another form of φιλονεξία) he did not intend to pen a “law of Paul,” a rule to be obeyed, something to pursue (διώκοντες, a form of διώκω) in one’s own strength.  His intent was that this “love to strangers” would flow naturally (e.g., supernaturally) from the Spirit of God through the believer and out into the world, one of the good works that God prepared beforehand so we may do them.[25]

[1] Romans 12:13 (NET)

[2] Mark 12:30a (NET)

[3] Luke 24:45 (NET)

[4] Ephesians 4:17, 18 (NET) Table

[5] Ephesians 4:22-24 (NET)

[6] Romans 6:6 (NET)

[7] Colossians 1:21 (NET)

[8] Ephesians 2:1-3 (NET) Table

[9] Hebrews 8:10 (NET)

[10] Hebrews 10:16 (NET)

[11] Hebrews 8:11 (NET)

[12] John 17:3 (NET)

[13] 1 John 5:20 (NET)

[14] Ephesians 2:4-10 (NET)

[15] Mark 12:30a (NET)

[16] Ephesians 1:17-19 (NET)

[17] Ephesians 6:10 (NET)

[18] 2 Thessalonians 1:9 (NET)

[19] 1 Peter 4:11 (NET)

[20] I am considering Romans, Part 71 and Romans, Part 72 here as well, not as an exhaustive study but as a fairly thorough study of the teaching of Christ on the issue of contributing.

[21] Luke 16:13, 14 (NET)

[22] 1 John 3:17 (NET)

[23] Titus 3:13, 14 (NET)

[24] Hebrews 13:2 (NET)

[25] Ephesians 2:10b (NET)

Romans, Part 72

Posted on by

In this essay I continue to consider Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs of the saints, pursue hospitality.[1] But  I’m looking at the dark side of contributing (or, sharing in), specifically (2 John 1:9-11 NET):

Everyone who goes on ahead and does not remain in the teaching of Christ does not have God.  The one who remains in this teaching has both the Father and the Son.  If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, because the person who gives him a greeting shares (κοινωνεῖ, another form of κοινωνέω) in his evil deeds.

My religious mind hears evil deeds in English as some sin, preferably one to which it is not particularly prone—molesting young boys, for instance—and fixates on that as the meaning of evil deeds.  In Greek, however—κοινωνεῖ τοῖς ἔργοις (a form of ἔργον) αὐτοῦ τοῖς πονηροῖς (a form of πονηρός)—is just as likely to mean “shares (or, contributes to) his works full of labours, annoyances, and hardships.”  This is the more likely meaning, in fact, in reference to the New Testament ἐκκλησία.  Religious people tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.[2]  Jesus said (Matthew 11:28-30 NET):

Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls (ψυχαῖς, a form of ψυχή).  For my yoke is easy to bear, and my load is not hard to carry.

As I continue to distinguish the teaching of Christ from that of religious people I consider Love the Lord your God…with all your soul[3] (ψυχῆς, another form of ψυχή).  After Jesus’ Father revealed (Matthew 16:16, 17 NET) to Peter that Jesus was the Christ, the Son of the living God, and after Jesus instructed his disciples not to tell anyone that he was the Christ[4] (Matthew 16:21-27 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”  Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.  For whoever wants to save his life (ψυχὴν, another form of ψυχή) will lose it, but whoever loses his life (ψυχὴν, another form of ψυχή) for my sake will find it.  For what does it benefit a person if he gains the whole world but forfeits his life (ψυχὴν, another form of ψυχή)?  Or what can a person give in exchange for his life (ψυχῆς, another form of ψυχή)?  For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.

Granted, there is a lot packed into this passage.  First to love yehôvâh with all your soul (or, life), is to become a follower of Jesus, yehôvâh incarnate, made human flesh as a man.  If anyone wants to become my follower, Jesus said, he must deny himself, take up his cross, and follow me.  I’ll consider deny himself as it is demonstrated here.  It was revealed to Peter that Jesus was the Christ, the Messiah.  Peter thought he knew who the Messiah was and what He had come to do.

When the Messiah said that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, Peter said, This must not happen to you.  I assume that Peter didn’t even hear the part about being raised on the third day or his response would have revealed a different confusion.  All Peter heard was that the Messiah he and his people longed for would suffer at the hands of his religious leaders and be killed.

When Jesus called Peter Satan, He did not mean that Satan is the true representative of man’s interests.  He meant that Peter’s words appealed to that fleshly part of Jesus’ own humanity as Satan had tried to do in the wilderness (Matthew 4:1-11, Mark 1:12, 13, Luke 4:1-13 NET).  Peter accepted Jesus’ rebuke, picked himself up and followed all the way to what he perceived was a last stand (John 11:7-16 NET; cf verse 16) in the garden of Gethsemane (John 18:10, 11, Matthew 26:51-54, Mark 14:47, Luke 22:49-51 NET), without ever fully understanding what Jesus’ meant until after the resurrection.

Like Peter, I thought I knew what Jesus’ final statement meant: For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.  Alexander the coppersmith did me a great deal of harm, Paul warned Timothy.  The Lord will repay him in keeping with his deeds.  You be on guard against him too, because he vehemently opposed our words.[5]

The Lord will repay him in keeping with his deeds, is an allusion to Psalm 28:4 according to a note (19) in the NET.  A comparison of the Greek texts follows.

Paul (NET) Parallel Greek David (NETS)

Septuagint
Alexander the coppersmith did me a great deal of harm.

2 Timothy 4:14a

 Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο

2 Timothy 4:14a
The Lord will repay him in keeping with his deeds.

2 Timothy 4:14b

 ἀποδώσει αὐτῷ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ

2 Timothy 4:14b

 Give them according to their works,

Psalm 28:4a

 δὸς αὐτοῖς κατὰ τὰ ἔργα αὐτῶν

Psalm 28:4a
  and according to the wickedness of their practices;

Psalm 28:4b

 καὶ κατὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων[6] αὐτῶν

Psalm 28:4b
  according to the works of their hands give them;

Psalm 28:4c

 κατὰ τὰ ἔργα τῶν χειρῶν αὐτῶν δὸς αὐτοῖς

Psalm 28:4c
  render them their due reward.

Psalm 28:4d

 ἀπόδος τὸ ἀνταπόδομα αὐτῶν αὐτοῖς

Psalm 28:4d

“He’s making a list / And checking it twice / Gonna find out Who’s naughty and nice…He sees you when you’re sleeping / He knows when you’re awake / He knows if you’ve been bad or good / So be good for goodness sake!”[7]  No, my parents never tricked me into believing in Santa Claus.  They didn’t even trick me into believing that Jesus was born on December 25th.  Christmas was the arbitrary season the Church chose to celebrate Jesus’ birth.  I made this connection to being repaid in keeping with my deeds, thinking, I suppose, that parents made Santa Claus in Jesus’ image.  But children were never good for goodness’ sake.  They wanted presents, rewards, rather than a lump of coal.

This was essentially my understanding of good works.  They had nothing to do with salvation except that I should want to do them because Jesus did a “good work” for me, dying for my sins.  Good works were done primarily for rewards.  No one knew what these rewards might be but no one wanted to be left out when everyone else was receiving rewards for their good works.  As I got older, good works merited good things happening to or for me here and now, while bad works merited the opposite, karma, in a word.  Fear is the key motivation, whether fear of social embarrassment or literal harm.

And again Paul wrote, But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!  He will reward each one according to his works.[8]  According to a note (16) in the NET this is a quotation from Psalm 62:12 and Proverbs 24:12.  The Greek texts are compared below.

Paul (NET) Parallel Greek David (NETS)

Septuagint
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!

Romans 2:5

 κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ

Romans 2:5

 And to you, O Lord, belongs mercy,

Psalm 62:12a

 ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος

Psalm 62:12a
He will reward each one according to his works:

Romans 2:6

 ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Romans 2:6

 because you will repay to each according to his works.

Psalm 62:12b

 ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Psalm 62:12b

Mercy above is ἔλεος in the Septuagint.  Later in the same letter to the Romans Paul recalled the long name (Exodus 33:19 NET) of yehôvâh: I will have mercy (ἐλεήσω, a form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion.  So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, another form of ἐλεέω).[9]  For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, another form of ἐλεέω) to them all.[10]  “Go and learn what this saying means,” Jesus said to religious people, “‘I want mercy (ἔλεος) and not sacrifice.’  For I did not come to call the righteous, but sinners.”[11]  And, “If you had known what this means: ‘I want mercy (ἔλεος) and not sacrifice,’ you would not have condemned the innocent.”[12]

Paul (NET)

 Parallel Greek Solomon (NETS)

Septuagint
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!

Romans 2:5

 κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ

Romans 2:5

 If you say: “I do not know this person,” be aware that the Lord is familiar with the heart of everyone, and he who formed breath for all, he knows everything,

Proverbs 24:12a [Table]

 ἐὰν δὲ εἴπῃς οὐκ οἶδα τοῦτον γίνωσκε ὅτι κύριος καρδίας πάντων γινώσκει καὶ ὁ πλάσας πνοὴν πᾶσιν αὐτὸς οἶδεν πάντα

Proverbs 24:12a
He will reward each one according to his works:

Romans 2:6

 ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Romans 2:6

 he who will render to each according to his deeds.

Proverbs 24:12b [Table]

 ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ

Proverbs 24:12b

Here, though the familiar fear-of-the-Lord usage is evident, Solomon’s purpose was that His son Rehoboam as a prince and eventually king of Israel would, “Rescue them who are led to death, and buy back those who are to be slaughtered; do not delay!”[13]  In each of these verses the Greek phrase translated according to his deeds (or, works) is κατὰ τὰ ἔργα (a form of ἔργον) αὐτοῦ (according to their works is κατὰ τὰ ἔργα αὐτῶν).  But Jesus made a minor change when speaking this way to his disciples, to those who followed Him, who loved yehôvâh with all their soul or life: ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν (a form of πρᾶξις) αὐτοῦ.  Jesus’ followers will be rewarded according to their practice as opposed to their works.

Do they live by the Spirit (πνεύματι περιπατεῖτε)?  Are they led by the Spirit (πνεύματι ἄγεσθε) or by the flesh?  Their works of the flesh (τὰ ἔργα τῆς σαρκός) as isolated incidents are already forgiven, condemned in the flesh.  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.[14]  Of course, if they practice the works of the flesh they were never Jesus’ followers to begin with: Those who practice (πράσσοντες, a form of πράσσω) such things will not inherit the kingdom of God![15]

The hope for Jesus’ followers is the Sabbath rest…for the people of God:  For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works (ἔργων, another form of ἔργον), just as God did from his own works.  Thus we must make every effort (Σπουδάσωμεν, a form of σπουδάζω) to enter that rest (κατάπαυσιν, a form of κατάπαυσις), so that no one may fall by following the same pattern of disobedience (ἀπειθείας, a form of ἀπείθεια).[16]  But the one who practices (ποιῶν, a form of ποιέω) the truth, Jesus said of his followers, comes to the light, so that it may be plainly evident that his deeds (ἔργα, a form of ἔργον) have been done in [or, by] God[17] (ὅτι ἐν θεῷ ἐστιν εἰργασμένα [a form of ἐργάζομαι]).

Finally, Jesus felt no need to motivate his followers with fear.  There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected in love.  We love because he loved us first.[18]  Do not leave Jerusalem, He told them after his resurrection, but wait there for what my Father promised, which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.[19]  And the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.[20]

Do not think that I have come to abolish the law or the prophets, Jesus cautioned.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω) them.[21]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.[22]  And whoever does not take up his cross and follow me is not worthy of me, Jesus said.  Whoever finds his life (ψυχὴν, another form of ψυχή) will lose it, and whoever loses his life (ψυχὴν, another form of ψυχή) because of me will find it.[23]

For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ, Peter offered, no, we were eyewitnesses of his grandeur.[24]  But in the light of these details even those who reject the Gospel as cleverly concocted fables need to pause to appreciate just how cleverly concocted the details are.  Maybe it’s not the devil in the details.

I began this essay with an oblique reference to pedophile priests.  My point is simply this: I don’t believe that Catholic priests who molested children were trusting in their deaths to sin (Romans 6:3-14 NET) through faith in Jesus’ crucifixion as they molested those children.  They weren’t believing their resurrection to new life (Romans 7:4-6 NET) through Jesus’ resurrection.  They weren’t walking or living by his Spirit (Romans 8:1-11 NET), depending on his daily infusion of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:13-6:5 NET).  I believe they relied on their own abilities as Catholic priests to live up to centuries of Catholic rules governing the behavior of Catholic priests.  That is molestation (or an eruption of any other sin) looking for a time and a place to happen, because it is the practice which plays to sin’s strength: the power of sin is the law.[25]

Romans, Part 73

[1] Romans 12:13 (NET)

[2] Matthew 23:4 (NET)

[3] Mark 12:30a (NET)

[4] Matthew 16:20 (NET)

[5] 2 Timothy 4:14, 15 (NET)

[6] http://www.perseus.tufts.edu/hopper/morph?l=e)pithdeuma%2Ftwn&la=greek&prior=tw=n

[7] http://www.41051.com/xmaslyrics/santatown.html

[8] Romans 2:5, 6 (NET)

[9] Romans 9:15, 16 (NET)

[10] Romans 11:32 (NET)

[11] Matthew 9:13 (NET)

[12] Matthew 12:7 (NET)

[13] Proverbs 24:11 (NETS)

[14] Romans 7:20 (NET)

[15] Galatians 5:21b (NET)

[16] Hebrews 4:10, 11 (NET)

[17] John 3:21 (NET)

[18] 1 John 4:18, 19 (NET)

[19] Acts 1:4, 5 (NET)

[20] Galatians 5:22-24 (NET)

[21] Matthew 5:17 (NET)

[22] Romans 13:10 (NET)

[23] Matthew 10:38, 39 (NET)

[24] 2 Peter 1:16 (NET)

[25] 1 Corinthians 15:56b (NET)

Romans, Part 71

Posted on by

This is a continuation of my consideration of Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs of the saints, pursue hospitality.[1]  I’ll begin with the dark side of contributing (or, sharing in): Do not lay hands on anyone hastily, Paul warned a young preacher, and so identify (κοινώνει, another form of κοινωνέω) with the sins of others.  Keep yourself pure.[2]  John mirrored this admonition to a leader ordaining elders (1 Timothy 5:17-22 NET) with one addressed to followers receiving leaders (2 John 1:9-11 NET):

Everyone who goes on ahead and does not remain in the teaching of Christ does not have God.  The one who remains in this teaching has both the Father and the Son.  If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting, because the person who gives him a greeting shares (κοινωνεῖ, another form of κοινωνέω) in his evil deeds.

To begin to understand the teaching (διδαχῇ, a form of διδαχή) of Christ I turn to the Gospel according to Mark.  When asked by one of the experts in the law—Which commandment is the most important of all—Jesus replied with the love (ἀγάπη) [that] is the fulfillment (πλήρωμα) of the law[3] (Mark 12:29-31 NET):

“The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.  Love (ἀγαπήσεις, a form of ἀγαπάω) the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’  The second is: ‘Love (ἀγαπήσεις, a form of ἀγαπάω) your neighbor as yourself.’  There is no other commandment greater than these.”

That is true, Teacher, the expert in the law said, you are right to say that he is one, and there is no one else besides him.  And to love (ἀγαπᾶν, another form of ἀγαπάω) him with all your heart, with all your mind, and with all your strength and to love (ἀγαπᾶν, another form of ἀγαπάω) your neighbor as yourself is more important than all burnt offerings and sacrifices.[4]  The concept of love as the fulfillment of the law was not foreign to him.  When Jesus saw that he had answered thoughtfully, he said to him, “You are not far (μακρὰν) from the kingdom of God.”[5]  And in this narrow distance I hope to find how the teaching of Christ differs from the teaching of religious people.

Whoever speaks a word against the Son of Man will be forgiven, Jesus said to religious people who accused Him of casting out demons by the power of Beelzebul.  But whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.  Make a tree good and its fruit (καρπὸν, a form of καρπός) will be good, or make a tree bad and its fruit (καρπὸν, a form of καρπός) will be bad, for a tree is known by its fruit (καρπὸν, a form of καρπός).[6]  Though religious people may know this as it pertains to horticulture, in religious culture the religious mind hopes to make the tree good by making the fruit good.  If I do good things I will be good, rather than if I am good I do good.  Why make this reversal?

Love the Lord your God with all your heart[7] (καρδίας, a form of καρδία) is a quotation from Deuteronomy 6:5—Love the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיך) with all your heart.  Here is what Jesus said about the heart with which we are to love yehôvâh.

Offspring of vipers, He said, speaking still to religious people.  How are you able to say anything good, since you are evil?  For the mouth speaks from what fills (περισσεύματος, a form of περίσσευμα) the heart (καρδίας, a form of καρδία).[8]  The word translated fills here is not πλήρωμα but carries the idea of filled to overflowing.  At the present time, Paul wrote the Corinthians, your abundance (περίσσευμα) will meet their need, so that one day their abundance (περίσσευμα) may also meet your need…[9]  So I take the mouth speaks from the abundance (or, overflow) of the heart as a psychological truth from the mouth of the Creator of the human psyche.

Now if I disallow that Jesus’ intent was to be as rude and insulting as possible to some of the world’s most accomplished religious people, what can I make of his statement?  I don’t think He expressed literal ignorance of how religious people say anything good.  He knew He had given them his word.  He quoted it, too: Man does not live by bread alone, but by every word that comes from the mouth of God.[10]  That is the key, I think, to recall what Jesus knew.

He knew what was in man.  But the things that come out of the mouth come from the heart (καρδίας, a form of καρδία),[11] Jesus reiterated this basic knowledge of the human psyche.  For out of the heart (καρδίας, a form of καρδία) come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.[12]  He knew he had not yet been crucified or resurrected.  He knew that the religious people before Him had not yet been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so [they] too may live a new life.[13]

He knew their old man was [not yet] crucified with him so that the body of sin would no longer dominate [them], so that [they] would no longer be enslaved to sin.[14]  He knew He had not yet sent the Holy Spirit to fill them with his love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[15]  Do not leave Jerusalem, He told his disciples after his resurrection, but wait there for what my Father promised, which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.[16]  You will receive power, He promised them, when the Holy Spirit has come upon you.[17]

Given this knowledge Jesus’ words sound more like wonder and perhaps even a grudging admiration at how near to the kingdom of God these particular religious people had come on their own.  Though I called the distance narrow and recognize that the difference between the teaching of Christ and that of religious people is subtle, the gap is unbridgeable apart from yehovah’s incarnation, crucifixion and resurrection.  Not only is it impossible to love Him with all our evil hearts, our hard hearts love our religious rules more than our fellow human beings (Mark 3:1-6 NET):

Then Jesus entered the synagogue again, and a man was there who had a withered hand.  They watched Jesus closely to see if he would heal him on the Sabbath, so that they could accuse him.  So he said to the man who had the withered hand, “Stand up among all these people.”  Then he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?”  But they were silent.  After looking around at them in anger, grieved by the hardness of their hearts (καρδίας, a form of καρδία), he said to the man, “Stretch out your hand.”  He stretched it out, and his hand was restored.  So the Pharisees went out immediately[18] and began plotting with the Herodians, as to how they could assassinate him [Table].

We think our religious works merit special privilege or indulgence relative to those sinners who don’t even try to do good (Ezekiel 18:26-29 NET):

When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it; because of the wrongdoing he has done, he will die.  When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life.  Because he considered and turned from all the sins he had done, he will surely live; he will not die.  Yet the house of Israel says, ‘The Lord’s conduct is unjust!’  Is my conduct unjust, O house of Israel?  Is it not your conduct that is unjust?

Actually, our continued rejection of Jesus’ salvation (whether in whole or in part) opens the door of mercy to more sinners (Romans 11:11, 12, 15, 22, 23 NET)

I ask then, [Israel] did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.  Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration bring?

For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

For this reason I tell you, Jesus said to religious people, that the kingdom of God will be taken from you and given to a people who will produce its fruit (καρποὺς, another form of καρπός).[19]  But the fruit (καρπὸς) of the Spirit, Paul wrote the Galatians, is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[20]  So religious people, actors at heart, reverse Jesus’ dictum, Make a tree good and its fruit (καρπὸν, a form of καρπός) will be good.  This, in a word, is our unbelief.

Religious people do not believe they need to be baptized by Jesus in the Holy Spirit.  We do not believe that his Father knows our needs before we ask Him—or that He is willing to supply our needs.  We don’t accept that our most pressing need is to sit at Jesus’ feet, to listen and to live by every word that comes from the mouth of God.  True, our unbelief is a continuum from ignorance of Jesus’ salvation to the selfish preference for some other way—“My way.”  But all lead to the same outcome: the vain attempt to make ourselves good by doing good deeds.  You are the ones who justify yourselves in men’s eyes, Jesus said to religious people, but God knows your hearts (καρδίας, a form of καρδία).[21]

But I say, live by the Spirit, Paul wrote the Galatians, and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice (πράσσοντες, a form of πράσσω) such things will not inherit the kingdom of God![22]

The good person brings good things out of his good treasury, Jesus concluded, and the evil person brings evil things out of his evil treasury.  I tell you that on the day of judgment, people will give an account for every worthless word they speak [the things that come out of the mouth come from the heart].  For by your words you will be justified (δικαιωθήσῃ, a form of δικαιόω), and by your words you will be condemned (καταδικασθήσῃ, a form of καταδικάζω).[23]

“Therefore I will judge (shâphaṭ, אשפט; Septuagint: κρινῶ, a form of κρίνω) you, O house of Israel, every one according to his ways, declares the Lord (ʼădônây, אדני) GOD (yehôvâh, יהוה).  Repent and turn from all your transgressions, lest iniquity be your ruin.  Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit!  Why will you die, O house of Israel?  For I have no pleasure in the death of anyone, declares the Lord (ʼădônây, אדני) GOD (yehôvâh, יהוה); so turn, and live.”[24]

[1] Romans 12:13 (NET)

[2] 1 Timothy 5:22 (NET)

[3] Romans 13:10b (NET)

[4] Mark 12:32, 33 (NET)

[5] Mark 12:34a (NET)

[6] Matthew 12:32, 33 (NET)

[7] Mark 12:30a (NET)

[8] Matthew 12:34 (NET)

[9] 2 Corinthians 8:14a (NET)

[10] Matthew 4:4b (NET)

[11] Matthew 15:18a (NET)

[12] Matthew 15:19 (NET)

[13] Romans 6:4b (NET)

[14] Romans 6:6b (NET)

[15] Galatians 5:22b, 23a (NET)

[16] Acts 1:4, 5 (NET)

[17] Acts 1:8a (NET) Table

[18] The NET parallel Greek text and NA28 had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως (KJV: straightway).

[19] Matthew 21:43 (NET)

[20] Galatians 5:22, 23 (NET)

[21] Luke 16:15a (NET)

[22] Galatians 5:16-21 (NET)

[23] Matthew 12:35-37 (NET)

[24] Ezekiel 18:30-32 (ESV)

Romans, Part 70

Posted on by

I’ll continue to consider Contribute (κοινωνοῦντες, a form of κοινωνέω) to the needs (χρείαις, a form of χρεία) of the saints, pursue hospitality.[1]  And as you Philippians know, at the beginning of my gospel ministry, Paul wrote, when I left Macedonia, no church shared (ἐκοινώνησεν, another form of κοινωνέω) with me in this matter (λόγον, a form of λόγος) of giving (δόσεως, a form of δόσις) and receiving (λήμψεως, a form of λῆψις) except you alone.  For even in Thessalonica on more than one occasion you sent something for my need (χρείαν, another form of χρεία).[2]

Here I begin to investigate contribute / shared in and the needs of the saints simultaneously.  Paul began this section of his letter with the words, I have great joy (Ἐχάρην, a form of χαίρω) in the Lord because now at last you have again expressed your concern for me.[3]  He didn’t say, I was really pissed off because you haven’t sent me any money in a long time.  Young’s Literal Translation is clunkier in style but probably carries the tone better:  And I rejoiced in the Lord greatly, that now at length ye flourished again in caring for me, for which also ye were caring, and lacked opportunity…[4]

Was Paul worried about them?  It’s very likely: there is the daily pressure on me of my anxious concern (μέριμνα) for all the churches,[5] He wrote the Corinthians.  The Philippians had shared with him in the past, but then lacked opportunity.  Could it imply something more than lack of opportunity?  Thankfully, no.  Now I know you were concerned (ἐφρονεῖτε, a form of φρονέω) before but had no opportunity to do anything.[6]

Paul (and the NET translators) went out of his (their) way to say that he shared the joy (χαρὰ) of the Holy Spirit greatly (μεγάλως) in the Lord, because the Lord had kept the Philippians in Paul’s absence, and when the opportunity presented itself again the Lord’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in and through the Philippians expressed itself in tangible concern (φρονεῖν, another form of φρονέω) for Paul.

Am I adding words here?  Yes, I am, but I believe I have the heart of Paul and the Holy Spirit.  In Greek χαρὰ (joy) comes from χαίρω (rejoice).  But in the fruit of the Holy Spirit our χαίρω comes from his χαρὰ.  I tried (and failed, I think) to express a similar joy to my daughter when she picked me up at the airport.

I’ve known her since she was six-years-old, too small to drive.  I remember helping her learn how to drive.  I shared her anxiety when she failed her first driver’s test, and her elation when she passed the second.  But there is no way her mother or I would have been comfortable asking her to navigate airport traffic then.  I remember taking a taxi from the airport to the hospital where she lay pathetically, helplessly in a hospital bed after a stroke.

I remember what it was like when she and her brother and her mother greeted me at the airport.  And I remember when their greetings became more and more infrequent, until there were none at all.  And I certainly know what it is like now to land at the airport and make my own way home to a dark, empty apartment.

When she pulled up to me, waiting at the curb at the airport, yes, my daughter saved me some taxi fare (though I may have spent as much or more filling her empty gas tank).  But the money had nothing to do with my joy.  I lacked the presence of mind to say to her, I rejoiced in the Lord greatly, though it’s clear to me now that’s what I meant.

I am not saying this because I am in need (ὑστέρησιν, a form of ὑστέρησις), Paul continued, for I have learned to be content in any circumstance.[7]  And this is the context of an often misquoted verse (Philippians 4:12, 13 NET Table):

I have experienced times of need (ταπεινοῦσθαι, a form of ταπεινόω) and times of abundance.  In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing.  I am able to do all things through the one who strengthens me.

This last verse came up out of context in the movie Soul Surfer.  There will be spoilers here for those who haven’t seen it.  And please remember I’m not saying anything about the real Bethany Hamilton.  I don’t know Bethany Hamilton.  I’ve never even read her book.  I’m writing about a character in a movie named Bethany.

In the hospital after a shark attack, Bethany (AnnaSophia Robb) asks her father Tom (Dennis Quaid), “When can I surf again?”

“Soon,” Tom answers.

“How do you know?”

“Because [you] can do all things,” Tom prompts her.

“Through Him who gives me strength,” Bethany finishes the quote from Philippians 4:13 (ESV/NIV).

She trains hard with this hope and learns to surf again on a very small board.  But when she tries to compete she discovers, “I can’t do this anymore!…I don’t understand.  What happened to ‘I can do all things’?”  Thus Philippians 4:13 is laid to rest in Soul Surfer.

It’s not a big deal if one knows what Philippians 4:13 actually means.  Earlier in the film she won graciously.  Here she lost; she failed.  It was one of those times of need Paul wrote about.  The Greek word translated times of need was ταπεινοῦσθαι, to depress, to humiliate, to make low, bring low.  And Bethany did learn to be content when she was depressed, humiliated, made low.

She returns to competition and has a tremendous ride that would have assured her win if it were not disqualified for starting past the allotted time of the final heat.  With a peace and joy that surpasses even Tom’s understanding Bethany is as gracious in defeat at the end of the movie as she was in victory near the beginning.

“Are you upset you didn’t win today?” a reporter asks.

“I didn’t come to win.  I came to surf,” Bethany answers.

She can do all this—be content in times of need and times of abundance as it related to losing and winning surfing competitions—through him who gives her strength.[8]  Conversely, if one doesn’t already know what Philippians 4:13 actually means, it probably won’t be gleaned from Soul Surfer.  After the hard-work montage preceding the final competition the message of the film on that count is something like he-who-gives-me-strength is not as good at making one a world class surfer as hard work.  This is a true message by the way.  People become world class surfers by training hard, irrespective of their faith in Jesus Christ.

On the other hand, if your goal is to share in the righteousness of God, the best your hardest work can achieve is hypocrisy.  You will be an actor, play-pretending at righteousness.  AnnaSophia Robb is one of the best young actors in the business, but Bethany Hamilton and Alana Blanchard did the difficult surfing scenes.  Hard working actors don’t become doers (poets) of the law either.  For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”[9]

Nevertheless, you did well to share with (συγκοινωνήσαντες, a form of συγκοινωνέω) me in my trouble,[10] Paul continued.  And again, he emphasized, I do not say this because I am seeking a gift (δόμα).[11]  And, For I have received everything, and I have plenty.  I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.[12] Rather, I seek the credit (καρπὸν, a form of καρπός) that abounds to your account (λόγον, a form of λόγος).[13]  I’m not so sure about translating fruit (καρπὸν) credit here.  The account, of course, is the λόγον each of us will give to God.  Who wouldn’t want to be able to say, I shared with Paul in his trouble?

My point, however, is that we trust God to work in us and through us by his Spirit, rather than second-guess Him by trying to establish our own works.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.[14]  And my God will supply your every need (χρείαν, another form of χρεία) according to his glorious riches in Christ Jesus.[15]  There is no quid pro quo here: Send money to Paul and his God will supply your every need.  Paul’s God supplies the desire and wherewithal to contribute as surely as He supplies every other need.  May glory be given to God our Father forever and ever.  Amen.[16]

In Soul Surfer when Bethany is depressed, humiliated and made low, Tom attempts to encourage his daughter.  Cheri (Helen Hunt), Bethany’s mother, effectively shuts him down.  “Listen to her,” she says.  But when Bethany is ready to compete again, she comes to her father, working in his surfboard shed, saying, “Hey, Dad, I need your help.”

Bethany has analyzed her problem.  With only one arm she can’t duck dive under the big waves paddling out to the line.  She gets caught, tumbling under water, in the impact zone.  Her father smiles, reaches up into the rafters and retrieves a surfboard, already prepared for her, with a handle in the center of the board she can grasp with one hand to duck dive.

The first of the needs (χρείαις, a form of χρεία) of the saints listed in the New Testament comes from the mouth of John, baptizing in the Jordan River.  Jesus came to him to be baptized but John protested, “I need (χρείαν, another form of χρεία) to be baptized by you…”[17] He had already described Jesus’ baptism by contrast to his own: I baptize you with (ἐν, or, in) water, for repentance…He will baptize you with (ἐν, or, in) the Holy Spirit and fire.[18]

As an introduction to how we should pray Jesus promised, your Father knows what you need (χρείαν, another form of χρεία) before you ask him.[19]  Are we afraid to approach Him?  When religious people questioned Jesus’ disciples, why he ate with sinners, He answered, “Those who are healthy don’t need (χρείαν, another form of χρεία) a physician, but those who are sick do.  Go and learn what this saying means: ‘I want mercy and not sacrifice.’  For I did not come to call the righteous, but sinners.”[20]

Jesus vigorously defended his followers from the judgment of the religious: “Look, why are they doing what is against the law on the Sabbath?”[21] they said as his disciples walked through the field plucking grain to eat.  “Have you never read what David did when he was in need (χρείαν, another form of χρεία) and he and his companions were hungry,” Jesus asked them, “how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law for any but the priests to eat, and also gave it to his companions?”[22] But Jesus didn’t let it drop there.  He took it one massive step further, saying, “The Sabbath was made for people, not people for the Sabbath.  For this reason the Son of Man is lord even of the Sabbath.”[23]

And finally, I come to a tale of two sisters, Martha and Mary.  It is particularly interesting to me because I think I was a Martha who wants to be a Mary (Luke 10:38-42 NET):

Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest.  She had a sister named Mary, who sat at the Lord’s feet and listened (ἤκουεν, a form of ἀκούω) to what he said.  But Martha was distracted (περιεσπᾶτο, a form of περισπάω) with all the preparations she had to make, so she came up to him and said, “Lord, don’t you care that my sister has left me to do all the work (διακονεῖν, a form of διακονέω) alone?  Tell her to help me.”  But the Lord answered her, “Martha, Martha, you are worried and troubled about many things, but one thing is needed (χρεία).  Mary has chosen the best part; it will not be taken away from her.”

[1] Romans 12:13 (NET)

[2] Philippians 4:15, 16 (NET)

[3] Philippians 4:10a (NET)

[4] Philippians 4:10 (YLT)

[5] 2 Corinthians 11:28 (NET)

[6] Philippians 4:10b (NET)

[7] Philippians 4:11 (NET)

[8] Philippians 4:13 (NIV) Table

[9] Romans 1:17 (NET)

[10] Philippians 4:14 (NET)

[11] Philippians 4:17a (NET)

[12] Philippians 4:18 (NET)

[13] Philippians 4:17b (NET)

[14] Ephesians 2:10 (NET)

[15] Philippians 4:19 (NET) Table

[16] Philippians 4:20 (NET)

[17] Matthew 3:14b (NET)

[18] Matthew 3:11 (NET)

[19] Matthew 6:8b (NET)

[20] Matthew 9:12, 13 (NET)

[21] Mark 2:24 (NET)

[22] Mark 2:25, 26 (NET)

[23] Mark 2:27, 28 (NET)