{"id":27594,"date":"2025-09-01T08:24:03","date_gmt":"2025-09-01T13:24:03","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=27594"},"modified":"2025-12-11T18:20:54","modified_gmt":"2025-12-12T00:20:54","slug":"3-john-part-3","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=27594","title":{"rendered":"3 John, Part 3"},"content":{"rendered":"

This is a continuation of my notes on 3 John for the preaching class I’m taking. The Call to Action<\/a> in 3 John is fairly clear in the text (3 John 1:11 ESV).<\/span><\/p>\n

Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever<\/a> does evil has not seen God [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

The Greek verb translated do<\/i>…imitate<\/i> and imitate<\/i> in both contrasting halves of the statement\u2014Beloved, do not imitate evil but imitate good<\/i>\u2014is one occurrence<\/a> of \u03bc\u03b9\u03bc\u03bf\u1fe6<\/a>, a 2nd<\/sup> person singular form of \u03bc\u03b9\u03bc\u03ad\u03bf\u03bc\u03b1\u03b9<\/a> in the present tense and imperative mood<\/a>: \u201cto imitate, emulate, follow, use as a model.\u201d But how should I approach the next sentence? <\/span><\/p>\n

It reminds me of a relatively well-known Nietzsche<\/a> quote<\/a>: \u201cI am afraid we are not rid of God because we still have faith in grammar.\u201d1<\/sup><\/a> Glenn Nicholls<\/a>, a self-described Nietzschean Psychotherapist, explained:<\/span><\/p>\n

The death of God <\/span><\/span><\/em>is the death of all foundational thinking. When God died grammar died, and yet because of a firm faith (mostly not seen as faith) both remain because we are unable or unwilling to come up with something better that would allow us to move on…Grammar has filled our God-shaped hole and while we still have faith in grammar we can not come to terms with the death of foundations.<\/em><\/span><\/span><\/p>\n

<\/a>Grammar has a primary and secondary function. The primary function structures reality…<\/span><\/span><\/em><\/p>\n

[Nietzsche] uses Descartes\u2019 statement, \u2018I think therefore I am\u2019 to illustrate the primary function. Nietzsche points out that even the first word of the statement requires faith. To say \u2018I\u2019 is to <\/span><\/span><\/em>believe \u2018I\u2019 exists and is constant. \u2018I think\u2026\u2019 requires the belief that \u2018I\u2019 is an agent of thought. It has seduced us into conceding the dualism of cause and effect that says there is a thinker doing the thinking. These are just some among many values inherent in grammar…<\/em><\/span><\/span><\/p>\n

Grammar is a form of theology: a justification by faith.2<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

Another writer, William Eaton, approached it a slight bit differently:<\/span><\/p>\n

My understanding of this sentence has been that belief in God is fundamentally belief that there is a logic to the universe and that this latter belief is also reflected in our attachment to lesser logics or organizing systems. Until we recognize the arbitrariness of grammar and the meaninglessness of its usefulness, we have not faced up to the arbitrariness and meaninglessness of existence. Or so Nietzsche proposed, with his signature combination of rage and playfulness.3<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

<\/a>How do I approach Whoever does good<\/i>? <\/i>I can’t refrain from forming opinions in English: I expect an indefinite pronoun, Whoever<\/i>, a 3rd<\/sup> person singular form of the verb \u201cto do,\u201d does<\/i>, and a noun or adjective in the accusative case as the verb’s direct object, good<\/i>. What I find, however, is \u1f41 \u1f00\u03b3\u03b1\u03b8\u03bf\u03c0\u03bf\u03b9\u1ff6\u03bd: no pronoun, no verb and no noun or adjective. The singular article \u1f41<\/a> is in the nominative case<\/a> and \u1f00\u03b3\u03b1\u03b8\u03bf\u03c0\u03bf\u03b9\u1ff6\u03bd<\/a> is a singular participle of the verb \u1f00\u03b3\u03b1\u03b8\u03bf\u03c0\u03bf\u03b9\u03ad\u03c9<\/a> in the present tense and nominative case. A nominative participle functions more like a noun than a verb, though a present participle does refer to now<\/i>. Technically: <\/span><\/p>\n

<\/a>A participle is considered a “verbal adjective”. It is often a word that ends with an “-ing” in English (such as “speaking,” “having,” or “seeing”). It can be used as an adjective, in that it can modify a noun (or substitute as a noun), or it can be used as an adverb and further explain or define the action of a verb.<\/span><\/span><\/em><\/p>\n

For example:<\/span><\/span><\/em>
\nAdjectival use: “The coming One will come and will not delay.” Heb 10:37<\/span><\/span><\/em>
\nAdverbial use: “But speaking truth in love, we may grow up into Him in all things.” Eph 4:154<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

This particular \u201cverbal adjective\u201d is called \u201ca ‘substantive’ to take the place of a noun.\u201d5<\/sup><\/a> In other words\u2014Whoever does good<\/i>\u2014functions as a somewhat awkward and potentially misleading noun, the subject of this clause. But consider the other options the ESV translators had at their disposal: 1) The do-gooder: \u201can earnest often naive humanitarian or reformer\u201d6<\/sup><\/a> or 2) The good doer: \u201can animal that with normal care produces or develops especially well.\u201d7<\/sup><\/a> (\u201cThe good-doing\u201d or \u201cThe doing-good\u201d do not appear yet in dictionaries.) <\/span><\/p>\n

I consider Whoever does good<\/i> a \u201csomewhat awkward\u201d translation of \u1f41<\/a> \u1f00\u03b3\u03b1\u03b8\u03bf\u03c0\u03bf\u03b9\u1ff6\u03bd<\/a> because I find it difficult to hear a word string, consisting of an indefinite pronoun, a verb and a noun or adjective, as a ‘substantive’ verbal adjective functioning as the noun \u201cWhoever-does-good.\u201d And in a religious culture formed and nurtured by expository preaching that difficulty is amplified.<\/span><\/p>\n

A few quotes from Christ-Centered Preaching: Redeeming the Expository Sermon<\/a>8<\/sup><\/a> by Bryan Chapell<\/a> follow: <\/span><\/p>\n

John A. Broadus, the father of modern expository preaching\u2026concludes that in an expository sermon, \u201cthe application of the sermon [<\/span><\/span><\/em>e.g., \u201cthe call to action\u201d as the human response to the fallen condition focus<\/a>] is not merely an appendage to the discussion or a subordinate part of it, but is the main thing to be done.\u201d9<\/sup><\/a><\/em><\/span><\/span><\/p>\n

Exposition does not merely involve the transmission of biblical information. It also demands establishment of the biblical basis for an action or a belief that God requires of his people.10<\/sup><\/a><\/span><\/span><\/em><\/p>\n

Experienced [expository] preachers also try to avoid using passive verbs and negative wording in main points.49<\/sup> Homiletics instructors refer to this as taking out the be\u2019s (i.e., passive being verbs) and the not\u2019s. This is done first because application clauses worded with passive verbs do not exhort people to do anything…11<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

<\/a>This bias against passive being verbs (which becomes a preference for action verbs to be performed by people) can shift one’s attention away from the actual verb\u2014\u1f10\u03c3\u03c4\u03b9\u03bd<\/a> (ESV: is<\/i>), a 3rd<\/sup> person singular form of \u03b5\u1f30\u03bc\u03af<\/a> in the present tense and indicative mood<\/a>\u2014to the ‘substantive’ verbal adjective functioning as a noun simply because it sounds more like something to do: Whoever does good<\/i>. That shift in focus misses the real action of the clause\u2014\u1f10\u03ba<\/a> \u03c4\u03bf\u1fe6<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a> \u1f10\u03c3\u03c4\u03b9\u03bd<\/a> (\u201cfrom God exists\u201d)\u2014even as it shifts attention away from the works of God (\u201cWhoever-does-good from God exists\u201d) to the works of people (\u201cthe one who does good becomes12<\/sup><\/a> from God\u201d).<\/span><\/p>\n

A visiting Pastor\u2014who was actually a former Pastor and now is a sort of Pastor of Pastors in an urban ministry\u2014related the following story about that ministry: <\/span><\/p>\n

So this is a group of networking the networkers, and we’re like, \u201cwhat can we do together.\u201d These are all guys that…do what I do and they want to see the body come together, and out of that\u2014you see this when you watch the news, there’s a murder all the time, right? People get shot. And one of the Pastors here…he had a lady get shot outside of his church\u2014baby in the backseat. The car rolls down the street, hits his church building, real gently. Here is this Pastor now with a lady who’s passed and a little baby. And he reached out to his faith community: where are my colleagues from my other churches, what can we do with this pain? And he found out, I really don’t have anybody; I don’t have any relationships. <\/span><\/span><\/em><\/p>\n

And so we said, you know what? What if the church will be the first to knock at the door of someone who lost a loved one, and said, \u201cWe’re here to tell you that God loves you?\u201d So we did that by God’s grace. <\/span><\/span><\/em><\/p>\n

And I still remember, we said, does this even work, to see white guys show up, six-three, blonde hair, blue eyes? I mean, that might be the end of\u2014who-knows-what. My girls were a little worried about all the adventures Daddy’s on every now and then. And this would be one of them. <\/span><\/span><\/em><\/p>\n

So, I remember being at the home of a father who just lost his fifteen-year-old daughter. And we had a plate of fettuccine and a couple of gift cards, and he knew we were coming. And we said, \u201cWe just want to pray with you.\u201d And he started to weep. And he said, \u201cI was about to do something stupid\u201d (which means <\/span><\/span><\/em>retaliate, a lot of this is perpetual), \u201cand God sent you here today to show me the power of love.\u201d<\/em><\/span><\/span><\/p><\/blockquote>\n

This is a beautiful example of working out your own salvation with fear and trembling<\/i> (Philippians 2:12-16 ESV).<\/span><\/p>\n

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God<\/a> who works in you, both to will and to work for his good pleasure [Table<\/a>]<\/em>.<\/span><\/span><\/p>\n

Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish<\/a> in the midst<\/a> of a crooked and twisted generation, among whom you shine as lights in the world [Table<\/a>]<\/em>, holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.<\/span><\/span><\/p><\/blockquote>\n

To understand this \u201cbeautiful example\u201d as something accomplished by God’s willing (\u03c4\u1f78<\/a> \u03b8\u1f73\u03bb\u03b5\u03b9\u03bd<\/a>) and God’s working (\u03c4\u1f78<\/a> \u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u1fd6\u03bd<\/a>), both the desire and the effort<\/i>,13<\/sup><\/a> probably requires some interpretation (as well as some faith). <\/span><\/p>\n

And one of the Pastors here…he had a lady get shot outside of his church\u2014baby in the backseat. The car rolls down the street, hits his church building, real gently. <\/span><\/span><\/em><\/p><\/blockquote>\n

The clause \u201che had a lady get shot outside of his church\u201d doesn’t actually mean that this particular Pastor hired a contract killer or in some other way orchestrated a woman’s murder outside of his church. It means that God brought the murder of this particular woman to this particular Pastor’s attention. The key words are \u201creal gently.\u201d Had the woman’s car done significant damage to the church building, other concerns might have taken precedence. This interpretation of these word strings is corroborated by the very next word string:<\/span><\/p>\n

Here is this Pastor now with a lady who’s passed and a little baby. <\/span><\/span><\/em><\/p><\/blockquote>\n

One assumes, that the \u201cproper authorities\u201d were summoned and that they dealt with the immediate issues, not that this Pastor was left \u201cholding the bag\u201d for the care of this woman’s remains and a living child (not to mention a bloodied, damaged vehicle). Still, such a dramatic and immediate presentation made this particular issue difficult, if not impossible, to put out of mind. <\/span><\/p>\n

And he reached out to his faith community: where are my colleagues from my other churches, what can we do with this pain? And he found out, I really don’t have anybody; I don’t have any relationships. <\/span><\/span><\/em><\/p><\/blockquote>\n

The religious institution to which this particular church and Pastor owed its name was unresponsive to this particular issue; so this particular Pastor turned apparently to a \u201crenegade\u201d band, \u201ca group of networking the networkers,\u201d who owed their individual names to many different religious institutions.<\/span><\/p>\n

And so we [this is a group of networking the networkers, and we’re like, \u201cwhat can we do together.\u201d These are all guys that…do what I do and they want to see the body come together] said, you know what? What if the church will be the first to knock at the door of someone who lost a loved one, and said, \u201cWe’re here to tell you that God loves you?\u201d <\/span><\/span><\/em><\/p><\/blockquote>\n

Granted, this sounds like any other human institution with money to burn, a solution looking for a problem<\/a>, grasping at whatever straw might make them look good enough to secure more funding, but I am willing to believe that this particular group has not yet fully metastasized as a merely human institution. I am willing to believe that this particular solution to this particular problem and the people who carried it to fruition \u1f10\u03ba<\/a> \u03c4\u03bf\u1fe6<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a> \u1f10\u03c3\u03c4\u03b9\u03bd<\/a> (\u201cfrom God exists\u201d) for two reasons. <\/span><\/p>\n

First, is the doers’ approbation and ascription: \u201cSo we did that by God’s grace\u201d (e.g.<\/i>, Whoever does good is from God<\/i>).14<\/sup><\/a> Second, is the prophetic utterance of the one who received God’s grace: \u201cGod sent you here today to show me the power of love.\u201d Perhaps, a third thing is worth mentioning. The teen-age daughters who worried about the adventures their six-three, blonde hair, blue-eyed Daddy embarked on were black, sitting in the front row before me. Daddy and Mommy are both white. There’s a story there and, frankly, I don’t know it. But I can surmise that this particular white man was especially prepared by God to \u201cshow up\u201d at \u201cthe home of a [black] father who just lost his fifteen-year-old daughter.\u201d<\/span><\/p>\n

This \u201cbeautiful example\u201d goes awry if one pays too much attention to what \u201cWhoever-does-good\u201d did:<\/span><\/p>\n

What if the church will be the first to knock at the door of someone who lost a loved one, and said, \u201cWe’re here to tell you that God loves you?\u201d…And we had a plate of fettuccine and a couple of gift cards, and he knew we were coming. And we said, \u201cWe just want to pray with you.\u201d <\/span><\/span><\/em><\/p><\/blockquote>\n

Then one begins to organize, routinize and institutionalize the grace of God, both to will and to work for his good pleasure<\/i>,15<\/sup><\/a> with applications derived from what was done:<\/span><\/p>\n

Representatives of the church should:<\/em><\/span><\/span><\/p>\n

    \n
  1. \n
      \n
    1. – be first to knock at the door of someone who lost a loved one.<\/span><\/span><\/em><\/li>\n
    2. – inform the bereaved of their impending visit.<\/span><\/span><\/em><\/li>\n
    3. – bring a plate of fettuccine and a couple of gift cards.<\/span><\/span><\/em><\/li>\n
    4. – say: \u201cWe’re here to tell you that God loves you.\u201d<\/span><\/span><\/em><\/li>\n
    5. – pray with the bereaved.<\/span><\/span><\/em><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n<\/blockquote>\n

      If these applications become the rule of a nascent Do-Gooder Ministry, the Good Doers of this nascent Do-Gooder Ministry have taken one giant step away from the certainty of \u201cWhoever-does-good from God exists\u201d to the more wishful thinking of \u201cWhoever-obeys-our-rule becomes from God.\u201d I believe wholeheartedly that God is so gracious He plays along with this for a time, at least until the fully mature Do-Gooder Institution expels Him entirely in favor of its own ways and means. <\/span><\/p>\n

      In 1636, after some 17,000 Puritans had migrated to New England, Harvard was founded in anticipation of the need for training clergy for the new commonwealth…by vote of the Great and General Court, the governing legislative body of colonial-era Massachusetts Bay Colony, one of the original Thirteen Colonies.16<\/sup><\/a> <\/span><\/span><\/em><\/p><\/blockquote>\n

      Now I consider Mr. Eaton’s description of his father relative to Nietzsche\u2019s father, \u201ca Lutheran pastor[16<\/a>]<\/sup> and former teacher.\u201d17<\/sup><\/a> <\/span><\/p>\n

      Nietzsche\u2019s father was a pastor. My father has been a sort of atheist pastor. A professor descended from New England Puritans, he has been obsessed with how people should behave, the most rational social policies. By virtuous comportment and gardening, woodworking, drawing, piano-playing he has striven relentlessly to prove that he for one is among the divinely elected. But he has had no use for the word God and has scorned organized religion, the Roman Catholic Church in particular. (Part of the last wave of the so-called Enlightenment, he would not have my sisters or I study Latin\u2014the \u201cdead language\u201d of the Church.)18<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

      Does Mr. Eaton’s description of his father resemble the certainty of \u201cWhoever-does-good from God exists\u201d or the more wishful thinking of \u201cWhoever-obeys-our-rule becomes from God\u201d or the final stage of human organization, routinization and institutionalization once God has left the building? I ask the the same question about Saul’s (aka Paul’s) description of himself (Philippians 3:4b-6):<\/span><\/p>\n

      If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal<\/a>, a persecutor of the church; as to righteousness under the law, blameless [Table<\/a>]<\/em>. <\/span><\/span><\/p><\/blockquote>\n

      And I ask the same question about myself when I tried to love like God by turning Paul’s description of love into rules I set out to obey in (by means of) the flesh. This drives me back to the text: \u1f08\u03b3\u03b1\u03c0\u03b7\u03c4\u1f73<\/a>, \u03bc\u1f74<\/a> \u03bc\u03b9\u03bc\u03bf\u1fe6<\/a> \u03c4\u1f78<\/a> \u03ba\u03b1\u03ba\u1f78\u03bd<\/a> \u1f00\u03bb\u03bb\u1f70<\/a> \u03c4\u1f78<\/a> \u1f00\u03b3\u03b1\u03b8\u1f79\u03bd<\/a>. And here all three questions resolve to one: What is \u03c4\u1f78<\/a> \u1f00\u03b3\u03b1\u03b8\u1f79\u03bd<\/a> (\u201cthe good\u201d)? <\/span><\/p>\n

      <\/a>So now I’ll ask what I should have asked in the beginning of this essay: How does Jesus relate to \u1f00\u03b3\u03b1\u03b8\u1f79\u03bd<\/a>?<\/span><\/p>\n

      Beware<\/a> of false prophets, who come to you in sheep\u2019s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes<\/a> gathered from thornbushes, or figs from thistles? [Table<\/a>]<\/em> So, every healthy (\u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>)<\/em> tree bears good fruit, but the diseased (\u03c4\u1f78<\/a> \u03b4\u1f72<\/a> \u03c3\u03b1\u03c0\u03c1\u1f78\u03bd<\/a>)<\/em> tree bears bad fruit. A healthy (\u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>)<\/em> tree cannot bear bad fruit, nor can a diseased (\u03c3\u03b1\u03c0\u03c1\u1f78\u03bd<\/a>)<\/em> tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus<\/a> you will recognize them by their fruits [Table<\/a>].19<\/sup><\/a><\/em><\/span><\/span><\/p><\/blockquote>\n

      Here, regarding fruit trees as an analogy for recognizing \u03c4\u1ff6\u03bd<\/a> \u03c8\u03b5\u03c5\u03b4\u03bf\u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u1ff6\u03bd<\/a> (ESV: false prophets<\/i>), \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a> (ESV: healthy<\/i>) was contrasted, \u03b4\u1f72<\/a> (ESV: but<\/i>), to \u03c4\u1f78<\/a> \u03c3\u03b1\u03c0\u03c1\u1f78\u03bd<\/a> (ESV: the diseased<\/i>) tree<\/i> which \u03ba\u03b1\u03c1\u03c0\u03bf\u1f7a\u03c2<\/a> \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1f7a\u03c2<\/a> \u03c0\u03bf\u03b9\u03b5\u1fd6<\/a> (ESV: bears bad fruit<\/i>). The \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>, healthy tree bears good fruit<\/i>, \u03ba\u03b1\u03c1\u03c0\u03bf\u1f7a\u03c2<\/a> \u03ba\u03b1\u03bb\u03bf\u1f7a\u03c2<\/a> \u03c0\u03bf\u03b9\u03b5\u1fd6<\/a>. <\/span><\/p>\n

      So, “Man is the Measure of All Things”?20<\/sup><\/a> I remember turning up my nose at the sour fruit my mother made into delicious pies. Perhaps, \u201cWoman is the measure of all things\u201d would be more apt, certainly more in keeping with the zeitgeist of the times. Joshua J. Mark<\/a> wrote in an article on World History Encyclopedia<\/a> online: <\/span><\/p>\n

      Protagoras of Abdera (l.c. 485-415 BCE) is most famous for his claim that “Of all things the measure is Man, of the things that are, that they are, and of the things that are not, that they are not” (DK 80B1) usually rendered simply as “Man is the Measure of All Things”. Along these same lines, he also maintained that, if there were gods – as the Greeks, of course, believed – there was no way of knowing what they were like or what they might want from humanity by way of service and worship…<\/span><\/span><\/em><\/p>\n

      Protagoras lived and worked in ancient Athens as a sophist, a highly paid teacher of the upper class youth of the city, who instructed his pupils in how to speak well and, especially, how to win court cases. Athens was particularly litigious and law suits were common; knowing how to turn a jury to side with one’s claims was a highly prized skill and, it seems, Protagoras was very good at this.21<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

      Mr. Mark explained, \u201cAlmost all of what we know of Protagoras<\/a> comes from Plato<\/a>, who completely rejected his relativism and, although Plato may be presenting a highly prejudicial view of the man, his work remains the primary sources modern day scholars have to work with.\u201d22<\/sup><\/a> Then he quoted an example of Socrates’<\/a> dialectical method<\/a>: \u201cIn the dialogue of the Theatetus<\/a>, Plato argues against Protagoras’ view through his central character of Socrates delivering the following criticism:\u201d<\/span><\/p>\n

      If what each man believes to be true through sensation is true for him – and no man can judge of another’s experience better than the man himself, and no man is in a better position to consider whether another’s opinion is true or false than the man himself<\/a>, but…each man is to have his own opinions for himself alone, and all of them are to be right and true – then how, my friend, was Protagoras so wise that he should consider himself worthy to teach others and for huge fees? And how are we so ignorant that we should go to school to him, if each of us is the measure of his own wisdom? (161B)<\/span><\/span><\/em><\/p><\/blockquote>\n

      <\/a>Jesus continued to describe the \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a> (ESV: healthy<\/i>) tree<\/i> as one that cannot<\/i>, \u03bf\u1f50<\/a> \u03b4\u1f7b\u03bd\u03b1\u03c4\u03b1\u03b9<\/a>, bear<\/i>, \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd<\/a>, bad<\/i>, \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1f7a\u03c2<\/a>, fruit<\/i>, \u03ba\u03b1\u03c1\u03c0\u03bf\u1f7a\u03c2<\/a>. Is this a definitional statement? Woman\u2014the owner of a fruit tree in this case, as the measure of all things\u2014defines a healthy (\u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>) fruit tree as one that cannot make bad (\u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1f7a\u03c2<\/a>) fruit? Or, is this actual knowledge about fruit trees from the Maker of fruit trees? The answers to these questions are yes<\/i> and yes<\/i> and yes<\/i>. I’ll consider the last first:<\/span><\/p>\n\n\n\n\n\n\n
      \n

      <\/a>Masoretic Text<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Septuagint<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      \n

      Genesis 1:11, 12 (Tanakh)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Genesis 1:11, 12 (NET)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Genesis 1:11, 12 (NETS)<\/span><\/span><\/p>\n<\/td>\n

      		\n

      Genesis 1:11, 12 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

      And G-d said: \u2018Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth\u2019 And it was so [Table<\/a>].<\/span><\/span><\/td>\nGod said, \u201cLet the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.\u201d It was so.<\/span><\/span><\/td>\nAnd God said, \u201cLet the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.\u201d And it became so [Table<\/a>].<\/span><\/span><\/td>\nAnd God said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.<\/span><\/span><\/td>\n<\/tr>\n
      And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good (\u05d8\u05bd\u05d5\u05b9\u05d1<\/a>) [Table<\/a>].<\/span><\/span><\/td>\nThe land produced vegetation\u2014plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good (\u1e6d\u00f4\u1e07<\/i>, \u05d8\u05d5\u05d1<\/a>).<\/span><\/span><\/td>\nAnd the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth. And God saw that it was good (\u03ba\u03b1\u03bb\u1f79\u03bd<\/a>) [Table<\/a>].<\/span><\/span><\/td>\nAnd the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good (\u03ba\u03b1\u03bb\u1f79\u03bd<\/a>).<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

      God’s assessment of the fruit trees He created is \u05d8\u05bd\u05d5\u05b9\u05d1<\/a> (\u1e6d\u00f4\u1e07<\/i>) in Hebrew, which was translated \u03ba\u03b1\u03bb\u1f79\u03bd<\/a> in Greek in the Septuagint. Both adjectives \u03ba\u03b1\u03bb\u1f79\u03bd<\/a> (good<\/i>) and \u03ba\u03b1\u03bb\u03bf\u1f7a\u03c2<\/a> (good<\/i>) are forms of \u03ba\u03b1\u03bb\u03cc\u03c2<\/a>. Yes, Jesus described \u201cactual knowledge about fruit trees from the Maker of fruit trees.\u201d<\/span><\/p>\n

      <\/a>And yes, Jesus’ statement is definitional: every healthy<\/i> (\u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>) tree bears good<\/i> (\u03ba\u03b1\u03bb\u03bf\u1f7a\u03c2<\/a>) fruit<\/i>; A healthy<\/i> (\u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>) tree cannot bear bad<\/i> (\u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1f7a\u03c2<\/a>) fruit<\/i> by definition. Why? A tree that bears bad fruit is \u03c3\u03b1\u03c0\u03c1\u1f78\u03bd<\/a> (ESV: diseased<\/i>). More to the point it no longer \u1f10\u03ba<\/a> \u03c4\u03bf\u1fe6<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a> \u1f10\u03c3\u03c4\u03b9\u03bd<\/a> (\u201cfrom God exists\u201d); it is not as He made it: \u05d8\u05bd\u05d5\u05b9\u05d1<\/a> (\u1e6d\u00f4\u1e07<\/i>) in Hebrew, \u03ba\u03b1\u03bb\u1f79\u03bd<\/a> in Greek, good<\/i> in English translation.<\/span><\/p>\n

      <\/a>And yes, woman\u2014as the measure of all things\u2014is in complete agreement with God’s definition of a healthy (\u1f00\u03b3\u03b1\u03b8\u1f78\u03bd<\/a>) fruit tree as one that cannot make bad (\u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1f7a\u03c2<\/a>) fruit. If the women of the household, whether slave or free, with all their God-given cleverness and creativity (or their gregarious \u201cconsultations\u201d with other women of other households), could not make something delicious out of the fruit of a given fruit tree, it was no longer a fruit tree. It was firewood.<\/span><\/p>\n

      <\/a>Granted, Jesus’ purpose in his saying was to martial all of this insight to determine if a given prophet \u1f10\u03ba<\/a> \u03c4\u03bf\u1fe6<\/a> \u03b8\u03b5\u03bf\u1fe6<\/a> \u1f10\u03c3\u03c4\u03b9\u03bd<\/a> (\u201cfrom God exists\u201d). I’ll pick this up in another essay. <\/span><\/p>\n

      \n
      3 John, Part 4<\/em><\/a><\/div>\n
      Back to 3 John, Part 5<\/em><\/a><\/div>\n
      Back to 3 John, Part 6<\/em><\/a><\/div>\n
      Back to 3 John, Part 7<\/em><\/a><\/div>\n
      Back to 3 John, Part 8<\/em><\/a><\/div>\n
      Back to Exploration, Part 16<\/em><\/a><\/div>\n
      <\/div>\n
      \n
      \n

      1<\/sup><\/a> Who Am I? Part 12<\/i><\/a><\/p>\n<\/div>\n

      \n

      2<\/sup><\/a> From \u2018I am afraid we are not rid of God because we still have faith in grammar\u2026\u2019<\/a> by Glenn Nicholls<\/p>\n<\/div>\n

      \n

      3<\/sup><\/a> From \u201cI am afraid we are not rid of God because we still have faith in grammar\u201d<\/a> by William Eaton<\/p>\n<\/div>\n

      \n

      4<\/sup><\/a> From Greek Participles: Simple Definition of the Participle<\/a>, Learn Biblical Greek<\/a> on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

      \n

      5<\/sup><\/a> From Greek Participles: Use of the Greek Participle: Substantively<\/a>, Learn Biblical Greek<\/a> on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

      \n

      6<\/sup><\/a> From the entry: do-gooder<\/a> on the Merriam-Webster Dictionary<\/a> online.<\/p>\n<\/div>\n

      \n

      7<\/sup><\/a> From the entry: good doer<\/a> on the Merriam-Webster Dictionary<\/a> online.<\/p>\n<\/div>\n

      \n

      8<\/sup><\/a> Christ-Centered Preaching, Chapter 1<\/i><\/a><\/p>\n<\/div>\n

      \n

      9<\/sup><\/a> Christ-Centered Preaching, Chapter 4, Part 1<\/i><\/a><\/p>\n<\/div>\n

      \n

      10<\/sup><\/a> Christ-Centered Preaching, Chapter 4, Part 1<\/i><\/a><\/p>\n<\/div>\n

      \n

      11<\/sup><\/a> Exploration, Part 3<\/i><\/a><\/p>\n<\/div>\n

      \n

      12<\/sup><\/a> This is another possible understanding of \u1f10\u03c3\u03c4\u03b9\u03bd<\/a> (ESV: is), a form of \u03b5\u1f30\u03bc\u03af<\/a>.<\/p>\n<\/div>\n

      \n

      13<\/sup><\/a> Philippians 2:13 (NET)<\/p>\n<\/div>\n

      \n

      14<\/sup><\/a> 3 John 1:11b (ESV) Table<\/a><\/p>\n<\/div>\n

      \n

      15<\/sup><\/a> Philippians 2:13b (ESV) Table<\/a><\/p>\n<\/div>\n

      \n

      16<\/sup><\/a> From History of Harvard University<\/a>, an entry on Wikipedia<\/a> online.<\/p>\n<\/div>\n

      \n

      17<\/sup><\/a> From Friedrich Nietzsche: Life: Youth (1844-1868)<\/a>, an entry on Wikipedia<\/a> online.<\/p>\n<\/div>\n

      \n

      18<\/sup><\/a> From \u201cI am afraid we are not rid of God because we still have faith in grammar\u201d<\/a> by William Eaton<\/p>\n<\/div>\n

      \n

      19<\/sup><\/a> Matthew 7:15-20 (ESV)<\/p>\n<\/div>\n

      \n

      20<\/sup><\/a> From \u201cProtagoras of Abdera: Of All Things Man Is The Measure<\/a>,\u201d by Joshua J. Mark<\/a> on World History Encyclopedia<\/a> online.<\/p>\n<\/div>\n

      \n

      21<\/sup><\/a> Ibid<\/i>.<\/p>\n<\/div>\n

      \n

      22<\/sup><\/a> Ibid<\/i>.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

      This is a continuation of my notes on 3 John for the preaching class I’m taking. The Call to Action in 3 John is fairly clear in the text (3 John 1:11 ESV). Beloved, do not imitate evil but imitate … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6636,6118,6341],"tags":[6476,5004,6565,5321,543,986],"class_list":["post-27594","post","type-post","status-publish","format-standard","hentry","category-3-john","category-christ-centered-preaching","category-section-seven","tag-3-john-111","tag-genesis-111-12","tag-matthew-715-20","tag-philippians-212-16","tag-philippians-213","tag-philippians-34-6"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/27594","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=27594"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/27594\/revisions"}],"predecessor-version":[{"id":28437,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/27594\/revisions\/28437"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=27594"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=27594"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=27594"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}