Romans, Part 80

Posted on July 14, 2016 by admin

Perhaps every old human (παλαιὸν ἄνθρωπον, translated old man) should come with this warning label, but love says: Now receive the one who is weak in the faith, and do not have disputes over differing opinions.^[1] Paul continued his discussion of love with a then current example (Romans 14:2, 3a NET):

One person believes in eating everything, but the weak (ἀσθενῶν, a form of ἀσθενέω) person eats only vegetables. The one who eats everything must not despise (ἐξουθενείτω, a form of ἐξουθενέω) the one who does not…

Luke introduced Jesus’ parable contrasting religious and righteous prayer this way: Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.^[2] The Greek word translated looked down is ἐξουθενοῦντας (another form of ἐξουθενέω) like ἐξουθενείτω, translated despise in Romans 14:3. Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders^[3]….This Jesus is the stone that was rejected (ἐξουθενηθεὶς, another form of ἐξουθενέω) by you, the builders, that has become the cornerstone.”^[4] Paul wrote believers in Corinth (1 Corinthians 1:26-31 NET Table):

Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak (ἀσθενῆ, a form of ἀσθενής) to shame the strong. God chose what is low and despised (ἐξουθενημένα, another form of ἐξουθενέω) in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence. He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

Love doesn’t despise the faith-weak the way the world despises all believers. And love doesn’t judge those who do not adhere to the rules the faith-weak live by. Paul continued (Romans 14:3b NET):

…and the one who abstains must not judge (κρινέτω, a form of κρίνω) the one who eats everything, for God has accepted (προσελάβετο, a form of προσλαμβάνω) him.

Therefore do not let anyone judge (κρινέτω, a form of κρίνω) you with respect to food or drink, Paul wrote believers in Colossae, or in the matter of a feast, new moon, or Sabbath days – these are only the shadow of the things to come, but the reality is Christ!^[5] Yet of love Paul wrote (1 Corinthians 8):

With regard to food sacrificed to idols, we know that “we all have knowledge.” Knowledge puffs up, but love builds up. If someone thinks he knows something, he does not yet know to the degree that he needs to know. But if someone loves God, he is known by God.

With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live.

But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak (ἀσθενὴς, another form of ἀσθενής), is defiled. Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. But be careful that this liberty of yours does not become a hindrance to the weak (ἀσθενέσιν, another form of ἀσθενής). For if someone weak (ἀσθενοῦς, another form of ἀσθενής) sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” to eat food offered to idols? So by your knowledge the weak (ἀσθενῶν, a form of ἀσθενέω) brother or sister, for whom Christ died, is destroyed. If you sin against your brothers or sisters in this way and wound their weak (ἀσθενοῦσαν, another form of ἀσθενέω) conscience, you sin against Christ. For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin.

Paul continued for believers in Rome (Romans 14:4a NET):

Who are you to pass judgment (κρίνων, another form of κρίνω) on another’s servant? Before his own master he stands or falls.

Jesus said, there is One who seeks and judges^[6] (ἔστιν ὁ ζητῶν καὶ κρίνων). I quoted the NAS because the NET translation reads, There is one who demands it, and he also judges. This leaves me with the impression that Jesus told the Ἰουδαῖοι (Judeans, NET; Jews, NAS) that his Father demanded glory for Jesus from them and would judge them for failing to deliver it. The latter is simply false, the Father does not judge (κρίνει, another form of κρίνω) anyone, but has assigned all judgment (κρίσιν, a form of κρίσις) to the Son…^[7] What the Father seeks (ζητῶν, a form of ζητέω) was specified earlier in John’s Gospel: But a time is coming – and now is here – when the true worshipers will worship the Father in spirit and truth, for the Father seeks (ζητεῖ, another form of ζητέω) such people to be his worshipers.^[8]

I think Jesus meant what He said: I am not trying to get (ζητῶ, another form of ζητέω) praise (δόξαν, a form of δόξα) for myself.^[9] The person who speaks on his own authority desires (ζητεῖ, a form of ζητέω) to receive honor (δόξαν, a form of δόξα) for himself; the one who desires (ζητῶν, a form of ζητέω) the honor (δόξαν, a form of δόξα) of the one who sent him is a man of integrity (ἀληθής), and there is no unrighteousness in him.^[10] Clearly, the translators of the NET thought of δόξαν as honor, also translated praise, something originating with people. The Father has assigned all judgment to the Son, so that all people will honor (τιμῶσι, a form of τιμάω) the Son just as they honor (τιμῶσι, a form of τιμάω) the Father.^[11]

In that light then since the Father seeks true worshipers who worship…in spirit and truth, then He might also seek honor from those worshippers for his Son. The one who does not honor (τιμῶν, another form of τιμάω) the Son does not honor (τιμᾷ, another form of τιμάω) the Father who sent him.^[12] And granted, Jesus prefaced his remarks with, I honor (τιμῶ, another form of τιμάω) my Father – and yet you dishonor (ἀτιμάζετε, a form of ἀτιμάζω) me.^[13] But I’m still not convinced that made δόξαν a synonym for τιμάω.

I think Jesus meant glory from or of God, his Father. “If I glorify (δοξάσω, a form of δοξάζω) myself, my glory (δόξα) is worthless. The one who glorifies (δοξάζων, another form of δοξάζω) me is my Father, about whom you people say, ‘He is our God.’”^[14] I glorified (ἐδόξασα, another form of δοξάζω) you on earth, Jesus prayed to his Father, by completing the work you gave me to do.^[15] And I think Jesus was focused on that work, both to seek the Father’s true worshiper’s—For whatever the Father does, the Son does likewise^[16]—and to do it in a way that satisfied the Father’s judgment (of Him as opposed to others). I think Jesus expressed a relationship to his Father very similar to the relationship Paul expressed to Jesus (1 Corinthians 4:3, 4 NET):

So for me, it is a minor matter that I am judged (ἀνακριθῶ, a form of ἀνακρίνω) by you or by any human court. In fact, I do not even judge (ἀνακρίνω) myself. For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges (ἀνακρίνων) me is the Lord.

And that relationship answers why He was so impressed with the faith of the centurion: “just say the word and my servant will be healed. For I too am a man under authority, with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.”^[17] The servant and the slave honored the centurion but Caesar glorified him.

I consider when Jesus sought his own glory and what He did with it: “Father, the time has come. Glorify (δόξασον, another form of δοξάζω) your Son, so that your Son may glorify (δοξάσῃ, another form of δοξάζω) you…^[18] Now, Father, glorify (δόξασον, another form of δοξάζω) Me together with Yourself, with the glory (δόξῃ, another form of δόξα) which I had with You before the world was.”^[19] Then He took that glory and nailed it naked, bruised and bleeding to a cross; Jesus said (John 10:17, 18; Matthew 26:53, 54 NET):

This is why the Father loves me – because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.

Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? [Table] How then would the scriptures that say it must happen this way be fulfilled?

The prophet Isaiah described it this way (Isaiah 53 NET):

Who would have believed what we just heard? When was the Lord’s (y^ehôvâh, יהוה) power revealed through him?

He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him.

He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.

But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God (ʼĕlôhı̂ym, אלהים), and afflicted for something he had done.

He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord (y^ehôvâh, ויהוה) caused the sin of all of us to attack him.

He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.

He was led away after an unjust trial – but who even cared? Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded.

They intended to bury him with criminals, but he ended up in a rich man’s tomb, because he had committed no violent deeds, nor had he spoken deceitfully.

Though the Lord (y^ehôvâh, ויהוה) desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s (y^ehôvâh, יהוה) purpose will be accomplished through him.

Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.

“My servant will acquit many, for he carried their sins. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Paul described it this way for believers in Rome, For God achieved what the law could not do because it was weakened (ἠσθένει, another form of ἀσθενέω) through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[20] And he described it this way for believers in Corinth: God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.^[21]

Who are you to pass judgment on another’s servant? Paul wrote. Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand.^[22] Though it may seem at first that this latter applies only to the less faith-weak, I don’t think that is the case. I as a believer stand 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.^[23] And this confidence in Christ’s faithfulness may be the ultimate meaning of thinking of one another.

Romans, Part 81

Back to Who Am I? Part 4

^[1] Romans 14:1 (NET)

^[2] Luke 18:9 (NET)

^[3] Acts 4:8 (NET)

^[4] Acts 4:11 (NET)

^[5] Colossians 2:16, 17 (NET)

^[6] John 8:50b (NAS)

^[7] John 5:22 (NET)

^[8] John 4:23 (NET)

^[9] John 8:50a (NET)

^[10] John 7:18 (NET)

^[11] John 5:22b, 23a (NET)

^[12] John 5:23b (NET)

^[13] John 8:49b (NET)

^[14] John 8:54 (NET)

^[15] John 17:4 (NET)

^[16] John 5:19b (NET)

^[17] Matthew 8:8b, 9 (NET) Table

^[18] John 17:1b (NET)

^[19] John 17:5 (NAS)

^[20] Romans 8:3, 4 (NET)

^[21] 2 Corinthians 5:21 (NET)

^[22] Romans 14:4 (NET) Table

^[23] Philippians 3:9 (NET)

Romans, Part 79

Posted on July 10, 2016 by admin

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)

Condemnation or Judgment? – Part 16

Posted on July 4, 2016 by admin

Paul wrote believers in Colossae (Colossians 3:1-6 NET):

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your life) appears, then you too will be revealed in glory with him. So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. Because of these things the wrath of God is coming on the sons of disobedience.

A note (4) at the end of this passage in the NET reads:

The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (…“on the sons of disobedience”) are lacking in Ì⁴⁶ [correct symbol won’t display] B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en hois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ [ditto above] share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

Whether the words sons of disobedience were original or not is immaterial to me. I’m more concerned with δι᾿ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ (“Because of these things the wrath of God is coming”). First, ἔρχεται (a form of ἔρχομαι) is present tense; appears or shows itself might be a better translation. Though because is a possible translation of δι᾿^[1] (a form of διά), through would be more common (verse 17) and more in line with Paul’s teaching in the opening of Romans, the wrath of God…revealed from heaven. So I would translate it, “through these (e.g., sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry) the wrath of God appears” or “shows itself.” In other words, these are the evidence or symptoms of the depraved, unapproved, reprobate or debased mind to which God gave those over who did not like to retain God in their knowledge.^[2]

God’s wrath was to give them over to a depraved mind, to do what should not be done.^[3] Paul enumerated what should not be done for believers in Rome (Romans 1:29-32 NET):

They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

A young mother put it this way on Facebook:

Parent shaming. Judging. Close mindedness. Mass murders. Hate on Nationalities. Hate on skin colors. Hate on LGBT’s. Hate on parenting. Hate. I can honestly say I’m worried to bring my children up in the type of society we’ve become. What will it take to change? Will it get better before it gets worse? I have to believe there’s more love in this world than hate. Incredibly saddening that my happy, loving boys will one day learn the world is so ugly and destructive.

Even if sons of disobedience wasn’t original I don’t see why ἐν οἷς or ἐν τούτοις are “too hard” of a reading. Paul’s contrast was to the lives the Colossians lived before they died and [their] life [was] hidden with Christ in God, not to some mysterious others called the sons of disobedience. Even Ephesians reads διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (for because of these things God’s wrath comes on the sons of disobedience^[4]). But again διὰ could be through, ταῦτα refers back to the person who is immoral, impure, or greedy^[5] (probably immorality, impurity or greed) and ἔρχεται is present tense, appears or shows itself.

So I would understand it more like, “For through these [immoral, impure or greedy persons, or immorality, impurity or greed] the wrath of God shows itself upon the sons of disobedience.” The sons of disobedience are no longer a mystery. The Greek word translated disobedience is ἀπειθείας (a form of ἀπείθεια). God has consigned all people to disobedience (ἀπείθειαν, another form of ἀπείθεια) so that he may show mercy to them all. The sons of disobedience are old humans, they have not been born from above: Therefore do not be partakers with them, for you were at one time darkness, but now you are light in the Lord. Walk as children of the light…^[6]Paul made this same contrast between the old human (παλαιὸν ἄνθρωπον) and the new (νέον, a form of νέος) for the Colossians (3:7-11 NET):

You also lived your lives in this way at one time, when you used to live among them (ἐν τούτοις; literally “in these”). But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. Do not lie to one another since you have put off the old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it. Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

I think the Bible has been translated by those who expect most people to spend eternity in the lake of fire. I don’t intend to dispute that view. On the contrary, the idea I’m experimenting with here is that all old humans are condemned to spend eternity in the lake of fire. How many new humans spend eternity with Jesus and his Father? That depends on God’s mercy—I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion^[7]—up to and including all—For God has consigned all people to disobedience so that he may show mercy to them all.^[8]

I’m a long way, however, from accepting Universalism, demanding that He save all. Christ Jesus came into the world to save sinners,^[9] was a perfect opportunity to specify few, many or all. Neither Paul nor the Holy Spirit chose to do so. Enter through the narrow gate, Jesus said, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. But the gate is narrow and the way is difficult (τεθλιμμένη, a form of θλίβω) that leads to life, and there are few who find it.^[10] In the past I took this to mean that ultimately relatively few will be saved. Now I think differently.

Since y^ehôvâh informed Cain, you must subdue [sin],^[11] and Moses commanded Israel to choose life,^[12] salvation was determined by the desire, or willingness, of human beings, whosoever will. The result, there are few who find it, is what Jesus became human to change. Someone asked Him directly, “Lord, will only a few be saved?” Speaking in real time before his crucifixion and resurrection, He said, “Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able (ἰσχύσουσιν, a form of ἰσχύω) to. Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’” ^[13] I tell you the solemn truth, Jesus also said, I am the door for the sheep.^[14] As I considered both of these together I wondered what door the head of the house gets up and shuts.

Surely, it was not Jesus but whosoever will. The most immediate reason why the many could not enter was the shut door, but a survey of the word ἰσχύω suggests they were not good enough,^[15] not strong enough,^[16] not healthy enough,^[17] not vigilant enough^[18] and they would not endure long enough^[19] in their own strength. And so Jesus became the door. No one can come to me, He said, unless the Father who sent me draws him…^[20] And I, Jesus promised, when I am lifted up from the earth, will draw all people to myself.^[21]

I’ve written elsewhere what I think about the Greek words translated draws and draw relative to “Softly and tenderly Jesus is calling.” And I don’t think much of the old human’s free will in any sense beyond contingent choices. I certainly don’t think it is sacrosanct to God. It wasn’t sacrosanct when He gave old humans over in the desires of their hearts to impurity,^[22] to dishonorable passions,^[23] and to a depraved mind.^[24] Why should it be sacrosanct when one is born from above, not born by human parents or by human desire or a husband’s decision, but by God?^[25]

Nor can I embrace patristic universalism. I can’t believe in a purgatorial hell. In fact, I think the Old Testament narrates how God has gone out of his way to demonstrate over and over again that the best that is ever achieved by punishment, or by the fear of punishment, is hypocrisy. Jesus said (John 3:5-7, 10 NET):

I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’…Are you the teacher of Israel and yet you don’t understand these things?

J.W. Hanson painted the early universalist church fathers as elitists in his book Universalism, the Prevailing Doctrine of the Christian Church During Its First Five Hundred Years (p. 56):

Some of the fathers who had achieved a faith in Universalism, were influenced by the mischievous notion that it was to be held esoterically, cherished in secret, or only communicated to the chosen few,–withheld from the multitude, who would not appreciate it, and even that the opposite error would, with some sinners, be more beneficial than the truth….Origen said that “all that might be said on this theme is not expedient to explain now, or to all. For the mass need no further teaching on account of those who hardly through the fear of aeonian punishment restrain their recklessness.”

I’m not oblivious to Origen’s concern, though it seems to me that someone who would return to sin because God is merciful really hasn’t finished with sin yet. And I consider myself the rankest of the rank and file. On the other hand Mr. Hanson characterized many of the patristic fathers as liars whenever they taught endless punishment (p. 59):

There can be no doubt that many of the fathers threatened severer penalties than they believed would be visited on sinners, impelled to utter them because they considered them to be more salutary with the masses than the truth itself. So that we may believe that some of the patristic writers who seem to teach endless punishment did not believe it. Others, we know, who accepted universal restoration employed, for the sake of deterring sinners, threats that are inconsistent, literally interpreted, with that doctrine.

I began this second round considering condemnation or judgment after I read John F. Walvoord’s commentary on Revelation 20 online (Revelation 20:11, 12 NET).

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened – the book of life. So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds.

I’m not aware of ἐκρίθησαν translated condemned in any English Bible, but that is what Mr. Walvoord took it to mean: “Their standing posture means that they are now about to be sentenced.” John’s vision continued (Revelation 20:13-15 NET):

The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged (ἐκρίθησαν, a form of κρίνω) according to his deeds. Then Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

Mr. Walvoord wrote, “The summary judgment is pronounced in verse 14 that ‘death and hell were cast into the lake of fire.’ In a word, this means that all who died physically and were in Hades, the intermediate state, are here found unworthy and cast into the lake of fire.”

I was shocked that the doctrine I’ve heard my whole life was based on a rationalist assumption that death and hell, or Death and Hades, were not entities that might be thrown into the lake of fire but merely euphemisms for “all who died physically and were in Hades.” And this in an essay where literal was used 35 times, literally 12 times and literalness twice, mostly relative to the thousand years, but it was a consistent theme of Mr. Walvoord’s argument. He wrote for example:

[Barnes] further holds that Revelation 20 should not be taken literally, and interposes the words “as if” before the judgment and resurrection of 20:4 as well as with the binding of Satan. This would seem to be adding to the book, so strongly forbidden in 22:18.

But Mr. Walvoord’s understanding of Revelation 20:13-15 presents us with the following rewrite:

Revelation 20:14, 15 NET	Revelation 20:14, 15 John F. Walvoord
Then Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.	Then the dead that were in Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. No one’s name was found written in the book of life, so they were all thrown into the lake of fire.

Mr Walvoord concluded, without a Scripture quotation or any fear of contradiction:

If the point of view be adopted that the book of life was originally the book of all living from which have been expunged the names of those who departed from life on earth without salvation, it presents a sad picture of a blank space where their names could have been written for all eternity as the objects of divine grace. Though they are judged by their works, it is evident that their destiny is determined primarily by their lack of spiritual life. When the fact is contemplated that Jesus Christ in His death reconciled the world to Himself (2 Cor. 5:19) and that He died for the reprobate as well as for the elect, it is all the more poignant that these now raised from the dead are cast into the lake of fire. Their ultimate destiny of eternal punishment is not, in the last analysis, because God wished it but because they would not come to God for the grace which He freely offered.

What about the dead in the sea? I think we can accept that the sea is not an entity that might be thrown into the lake of fire. I would assume that the names of some, up to and including all, were written in the book of life. Mr. Walvoord changed the subject:

A special problem is introduced by the resurrection of those who were cast into the sea with the presumption that their bodies have disintegrated and have been scattered over a wide area geographically. The special mention of the sea is occasioned by the fact that resurrection usually implies resurrection from the grave. The resurrection of the dead from the sea merely reaffirms that all the dead will be raised regardless of the condition of their bodies.

I would assume though Death and Hades were thrown into the lake of fire, the names of some of their dead, up to and including all, were written in the book of life. The idea I’m experimenting with is that the new humans born of God are spared while the old humans, in a one for one correspondence, are judged according to their deeds and thrown into the lake of fire. And this, because the names in the book of life are not written there by some who came “to God for the grace which He freely offered” but by the mercy of God (Romans 9:15, 16 NET):

I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then, it does not depend on human desire or exertion [e.g., “whosoever will”], but on God who shows mercy.

Back to Romans, Part 54

Back to Sowing to the Flesh, Part 2

^[1] Enter through (διὰ) the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through (δι᾿, another form of διὰ) it (Matthew 7:13 NET).

^[2] Romans 1:28 (NKJV)

^[3] Romans 1:28b (NET)

^[4] Ephesians 5:6b (NET)

^[5] Ephesians 5:5b (NET)

^[6] Ephesians 5:7, 8 (NET)

^[7] Romans 9:15 (NET)

^[8] Romans 11:32 (NET)

^[9] 1 Timothy 1:15b (NET)

^[10] Matthew 7:13, 14 (NET)

^[11] Genesis 4:7b (NET)

^[12] Deuteronomy 30:19 (NET)

^[13] Luke 13:23-25 (NET)

^[14] John 10:7 (NET)

^[15] It is no longer good (ἰσχύει, another form of ἰσχύω) for anything except to be thrown out and trampled on by people (Matthew 5:13b NET).

^[16] No one was strong enough (ἴσχυεν, another form of ἰσχύω) to subdue him (Mark 5:4b NET).

^[17] Those who are healthy (ἰσχύοντες, another form of ἰσχύω) don’t need a physician… (Matthew 9:12b NET)

^[18] Couldn’t (ἴσχυσας, another form of ἰσχύω) you stay awake for one hour? (Mark 14:37b NET)

^[19] I am able (ἰσχύω) to do all things through the one who strengthens me (Philippians 4:13 NET).

^[20] John 6:44a (NET)

^[21] John 12:32 (NET)

^[22] Romans 1:24 (NET) Table

^[23] Romans 1:26 (NET)

^[24] Romans 1:28 (NET)

^[25] John 1:13 (NET)

Romans, Part 78

Posted on June 24, 2016 by admin

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 say^F4) מקיים עשר אמירן, “hath fulfilled the decalogue”, both above and below. And again^F5, “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 elsewhere^F6 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 June 19, 2016 by admin

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.

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.

Romans, Part 78

Back to Sowing to the Flesh, Part 1

Back to Atonement, Part 7

^[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)

Condemnation or Judgment? – Part 15

Posted on June 15, 2016 by admin

Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. When it was full, they pulled it ashore, sat down, and put the good (καλὰ, a form of καλός) fish into containers and threw the bad (σαπρὰ, a form of σαπρός) away. It will be this way at the end of the age. Angels will come and separate the evil (πονηροὺς, a form of πονηρός) from the righteous (δικαίων, a form of δίκαιος) and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.^[1] This parable about the kingdom of heaven focused commentators’ attentions on the church as opposed to the world at large.

“In the visible church,” Matthew Henry (1662-1714) wrote, “there is a deal of trash and rubbish, dirt and weeds and vermin, as well as fish….Hypocrites and true Christians shall be parted.”^[2] John Gill (1697-1771) added, “as many as [the angels] find to have a good work of grace wrought and finished in their souls, they will gather into Christ’s barn, into the everlasting habitations, the mansions in Christ’s Father’s house, he is gone to prepare: but as for the bad, who shall appear to be destitute of the grace of God, and righteousness of Christ, notwithstanding their profession of religion, they shall be rejected, as good for nothing, and shall be cast into the lake which burns with fire and brimstone.”^[3]

“Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment,” wrote Albert Barnes (1798-1870), “and that there will be a separation of the good and the evil. He came to preach salvation; and it is a remarkable fact, also, that the most fearful accounts of hell and of the sufferings of the damned, in the Scriptures, are from his lips. How does this agree with the representations of those who say that all will be saved?”^[4]

On the meaning of σαπρὰ (a form of σαπρός) the Pulpit Commentary (1884) reads: ^[5]

Not to be pressed to mean “corrupt, dead fish, in a state of rottenness” (Goebel), for surely fishermen seldom get many of these, but simply the worthless, the unfit for use. This would include the legally unclean. Tristram writes,” The greater number of the species taken on the lake are rejected by the fishermen, and I have sat with them on the gunwale while they went through their net, and threw out into the sea those that were too small for the market or were considered unclean” (‘Nat. Hist. of Bible,’ p. 291, edit. 1889)

Watch out for false prophets, Jesus said, who come to you in sheep’s clothing but inwardly are voracious wolves. You will recognize them by their fruit (καρπῶν, a form of καρπός).^[6] I can be fairly specific here: Does the would-be prophet demonstrate love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,^[7] the fruit (καρπὸς) of the Spirit? Or does the would-be prophet practice (πράσσοντες, a form of πράσσω) sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing,^[8] the works (ἔργα, a form of ἔργον) of the flesh?

Jesus continued, Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good (ἀγαθὸν, a form of ἀγαθός) tree bears good (καλοὺς, another form of καλός) fruit, but the bad (σαπρὸν, another form of σαπρός) tree bears bad (πονηροὺς, a form of πονηρός) fruit.^[9] I think it worth mentioning that the word translated bears is ποιεῖ (a form of ποιέω) in both occurrences. A good (ἀγαθὸν, a form of ἀγαθός) tree is not able to bear bad (πονηροὺς, a form of πονηρός) fruit, Jesus continued, nor a bad (σαπρὸν, another form of σαπρός) tree to bear good (καλοὺς, another form of καλός) fruit.^[10]

Make a tree good (καλὸν, another form of καλός) and its fruit will be good (καλὸν, another form of καλός), Jesus said to religious people, or make a tree bad (σαπρὸν, another form of σαπρός) and its fruit will be bad (σαπρὸν, another form of σαπρός), for a tree is known by its fruit.^[11] I’ve written elsewhere how the religious mind reverses this teaching. Every tree that does not bear good (καλὸν, another form of καλός) fruit is cut down and thrown into the fire, Jesus continued his warning about false prophets. So then, you will recognize them by their fruit.^[12]

This leads me inevitably to the old and new human (ἄνθρωπον, a form of ἄνθρωπος in Greek; I see no reason to specify gender). You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on (ἐνδύσασθαι, a form of ἐνδύω) the new man who has been created in God’s image – in righteousness and holiness that comes from truth.^[13] The word ἐνδύσασθαι means to sink into. In movies the femme fatale slips into something more comfortable. To put on the new human is considerably more macho.

I am working class all the way, rarely wear a suit. If I do, it is to fit in, to impress or to intimidate. It is a put-on in every sense of the word. “Fake it until you make it” works in those situations when “you can fool all of the people some of the time.” It doesn’t work with the new human because no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.^[14] To put on the new human I must believe that God has prepared it beforehand, ready and able to respond as He would have me respond.

This new human is the one who has been fathered by God: We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him.^[15] Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.^[16] This new human is the one who is led by the Spirit: For all who are led by the Spirit of God are the sons of God.^[17] The old human is being corrupted in accordance with deceitful desires. It gets progressively worse, never better.

This was vividly portrayed for me—in me—the Saturday before Mother’s day. I had a rare opportunity to be home. My eighty-four-year-old mother asked me to finish trimming her bushes. Now, of course, she had a particular way it needed to be done. As I untangled the long extension cord that powered the trimmer I recalled that handling that cord caused her fall last summer. She broke her hip and lay on the driveway for ten hours, parched and burnt in the sun and then shivering in the rain, until my sister found her. But the whole time I trimmed those bushes the old human did nothing but bitch, moan and complain about her.

It didn’t affect my behavior. (I trimmed her bushes to the best of my ability. No, it wasn’t topiary by any stretch of the imagination.) The old human didn’t affect my attitude toward her. (I called and asked her to make sure.) But I can hardly wait to be rid of the foul thing! So when I hear—Angels will come and separate the evil from [ἐκ μέσου; literally “out from the midst of”] the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth—I wonder if that describes my release from this sin condemned in my flesh. And I’m confounded that so many pastors thought instead of members of their congregations. Why?

Do we differ in our understanding of the fruit of the Spirit?

“And here we may observe that as sin is called the work of the flesh,” Matthew Henry wrote, “because the flesh, or corrupt nature, is the principle that moves and excites men to it, so grace is said to be the fruit of the Spirit, because it wholly proceeds from the Spirit, as the fruit does from the root…” John Gill was a bit more equivocal: “Not of nature or man’s free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, Galatians 5:17 or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called ‘fruit’, and not ‘works’, as the actions of the flesh are; because they are owing to divine influence, efficacy, and bounty…”

Albert Barnes was explicit: “That which the Holy Spirit produces…Paul does not trace them to our own hearts, even when renewed. He says that they are to be regarded as the proper result of the Spirit‘s operations on the soul.” In the Pulpit Commentary the fruit of the Spirit was rationalized as “dispositions and states of mind,” and demeaned somewhat as “states of mind or habits of feeling [rather] than concrete actions,” but are still acknowledged as produced by the Holy Spirit: “[Paul] reckons up the dispositions and states of mind which it was the office of the Holy Spirit to produce in them.”

Do we differ in our understanding of the necessity and efficacy of God’s mercy?

“It is not of him that willeth….Applying this general rule to the particular case that Paul has before him,” wrote Matthew Henry, “the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God’s free grace that made that difference. The Gentiles did neither will it, nor run for it, for they sat in darkness, Matthew 4:16. In darkness, therefore not willing what they knew not sitting in darkness, a contented posture, therefore not running to meet it, but anticipated with these invaluable blessings of goodness. Such is the method of God’s grace towards all that partake of it, for he is found of those that sought him not (Isaiah 65:1) in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. Our eye therefore must not be evil because his is good…”

John Gill wrote: “but of God that sheweth mercy; in a free sovereign way and manner, which he is not obliged to by anything the creature wills or works; he is at full liberty, notwithstanding whatever they will or do, to give his grace and mercy, when, where, and to whom he pleases; and therefore to give it to some, and deny it to others, can never be accounted an act of injustice, since he is not bound to give it to any.”

Albert Barnes wrote: “But of God that showeth mercy – Salvation in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation.” The Pulpit Commentary doesn’t comment on Romans 9:16 directly but reads: “The argument (thus introduced by γὰρ) requires two understood premisses—that God cannot possibly be unrighteous, and that what he himself said to Moses must be true.”

Do we differ on who may be shown mercy?

Matthew Henry didn’t comment directly on Romans 11:32: “He shall turn away ungodliness from Jacob. Christ’s errand into the world was to turn away ungodliness, to turn away the guilt by the purchase of pardoning mercy, and to turn away the power by the pouring out of renewing grace, to save his people from their sins (Matthew 1:21), to separate between us and our sins, that iniquity might not be our ruin, and that it might not be our ruler. Especially to turn it away from Jacob, which is that for the sake of which he quotes the text, as a proof of the great kindness God intended for the seed of Jacob.”

So far so good. Mr. Henry quoted Paul quoting Isaiah:

NET

Parallel Greek

Septuagint

The Deliverer will come out of Zion; he will remove ungodliness from Jacob.

Romans 11:26b

ἥξει ἐκ Σιὼν ὁ ρυόμενος,

ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ.

Romans 11:26b

καὶ ἥξει ἕνεκεν Σιων ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ

Isaiah 59:20

Then Mr. Henry quoted the same verse in Isaiah from the Masoretic text: “In Isaiah it is, The Redeemer shall come to Zion, and unto those that turn from transgression in Jacob, which shown who in Zion were to have a share in and to reap benefit by the deliverance promised, those and those only that leave their sins and turn to God to them Christ comes as a Redeemer, but as an avenger to those that persist in impenitence.” Then he proposed an unbelievable solution: “Putting both these readings together, we learn that none have an interest in Christ but those that turn from their sins, nor can any turn from their sins but by the strength of the grace of Christ.”

In other words, no one can be saved since God will only show mercy to those who turn from their sins and none can turn from their sins apart from God’s mercy. With a Gospel message like that we need not wonder at the “deal of trash and rubbish, dirt and weeds and vermin” in his church. That’s not quite fair. Mr. Henry didn’t specify whether the “deal of trash and rubbish, dirt and weeds and vermin” were members of his own congregation or another. According to an online bio “he began his regular ministry as non-conformist pastor of a Presbyterian congregation…” Perhaps he wrote thus of Anglicans or Catholics. But I think I understand why he had no comment to make on Paul’s declaration: For God has consigned all people to disobedience so that he may show mercy to them all.^[18]

“Jews, though for the present unbelievers,” John Gill wrote, “yet it may be thought, that through the mercy the Gentiles had received, they would some time or other be provoked to seek for, and so obtain the same mercy, Romans 11:31, and the rather this may be given into and received, not only because they both have been in a state of unbelief, but the end and design of God in concluding them in it, were to have mercy on each of them, Romans 11:32…” I may be mistaken but I take Mr. Gill to mean that God will have mercy on some Jews and Gentiles (those who turn from their sins perhaps?). Mr. Gill continued, “which dispensation of God both to one and to the other by turns, in different ways, was so amazing and unaccountable to the apostle, that he breaks out into admiration at the wisdom and knowledge of God…”

“Mercy is favor shown to the undeserving,” wrote Albert Barnes. “It could not have been shown to the Jews and the Gentiles unless it was before proved that they were guilty. For this purpose proof was furnished that they were all in unbelief….Thus, all people were on a level; and thus all might be admitted to heaven without any invidious distinctions, or any dealings that were not in accordance with mercy and love….It does not prove that all people will be saved; but that those who are saved shall be alike saved by the mercy of God; and that He intends to confer salvation on Jews and Gentiles on the same terms.” I will have mercy on whom I have mercy, 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. ^[19]

“Thus the latter expression [e.g., Romans 11:32] is not in itself adducible in support of the doctrine of universalism,” the Pulpit Commentary reads. “Certainly the prospect of a universal triumph of the gospel before the end rises here before the apostle in prophetic vision; and it may be that it carries with it to his mind further glories of eternal salvation for all, casting their rays backward over all past ages, so as to inspire an unbounded hope. Such a hope, which seems elsewhere intimated (cf. 1 Corinthians 15:24-29; Ephesians 1:9, Ephesians 1:10, Ephesians 1:20-23; Colossians 1:15-20) would justify the glowing rhapsody of admiration and thanksgiving that follows more fully than if we supposed the apostle to contemplate still the eternal perdition of the multitudes who in all the ages have not on earth found mercy.”

Here the Pulpit Commentary referred to Romans 11:32-36 (NET):

For God has consigned all people to disobedience so that he may show mercy to them all. Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has first given to God, that God needs to repay him? For from him and through him and to him are all things. To him be glory forever! Amen.

I’ll pick this up again later.

Condemnation or Judgment? – Part 16

Back to Romans, Part 77

Back to Romans, Part 78

^[1] Matthew 13:47-50 (NET)

^[2] Matthew Henry’s Concise Commentary

^[3] John Gill’s Exposition of the Whole Bible

^[4] Albert Barnes Notes on the Bible

^[5] Pulpit Commentary

^[6] Matthew 7:15, 16a (NET)

^[7] Galatians 5:22, 23a (NET)

^[8] Galatians 5:19-21a (NET)

^[9] Matthew 7:16b, 17(NET)

^[10] Matthew 7:18 (NET)

^[11] Matthew 12:33 (NET)

^[12] Matthew 7:19, 20 (NET)

^[13] Ephesians 4:22-24 (NET)

^[14] Hebrews 4:13 (NET)

^[15] 1 John 5:18 (NET) Table

^[16] 1 John 3:9 (NET)

^[17] Romans 8:14 (NET)

^[18] Romans 11:32 (NET)

^[19] Romans 9:15b, 16 (NET)

Romans, Part 76

Posted on June 4, 2016 by admin

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]

Romans, Part 77

Back to Romans, Part 90

^[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 May 30, 2016 by admin

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., y^ehôvâh] 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)

Condemnation or Judgment? – Part 14

Posted on May 28, 2016 by admin

In the movie Twilight Edward is a hundred-plus-year-old vampire with the emotional development of a seventeen-year-old boy. Robert Pattinson plays Edward a little bipolar, sometimes the wise or world-weary centenarian at other times the soulful or petulant teen. “You know, your mood swings are kind of giving me whiplash,” Bella (Kristen Stewart) says. Mr. Pattinson’s acting choices remind me how I thought Jesus played y^ehôvâh.

	The Long Name of God
y^ehôvâh	The Lord (y^ehôvâh, יהוה), the Lord (y^ehôvâh, יהוה), the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness, keeping loyal love for thousands, forgiving iniquity and transgression and sin. Exodus 34:6, 7a (NET)	But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation. Exodus 34:7b (NET)
	First Advent	Second Advent
Jesus	*Here is my servant whom I have chosen the one I love, in whom I take great delight. I will put my Spirit on him, and he will proclaim justice to the nations. He will not quarrel or cry out, nor will anyone hear his voice in the streets*. *He will not break a bruised reed or extinguish a smoldering wick, until he brings justice to victory.* *And in his name the Gentiles* will hope. Matthew 12:18-21 (NET)	He is dressed in clothing dipped in blood, and he is called the Word of God. The armies that are in heaven, dressed in white, clean, fine linen, were following him on white horses. From his mouth extends a sharp sword, so that with it he can strike the nations. *He will rule* them with an iron rod, and he stomps the winepress of the furious wrath of God, the All-Powerful. Revelation 19:13-15 (NET)

This understanding was part and parcel of the deal I made when I returned from atheism. I became an atheist because I could no longer believe in an angry punishing god. The idea that his wrath was deferred until the end offered me a window of opportunity to believe again. Of course, the idea that Jesus was an actor (ὑποκριτής) playing y^ehôvâh doesn’t sit so well with me these days.

The Greek word translated rule in Revelation 19:15 above is ποιμανεῖ (a form of ποιμαίνω; shepherd). After assembling all the chief priests and experts in the law, [King Herod] asked them where the Christ was to be born. “In Bethlehem of Judea,” they said, “for it is written this way by the prophet: ‘And you, Bethlehem, in the land of Judah, are in no way least among the rulers (ἡγεμόσιν, a form of ἡγεμών) of Judah, for out of you will come a ruler (ἡγούμενος, a form of ἡγέομαι) who will shepherd (ποιμανεῖ, a form of ποιμαίνω) my people Israel.’”^[1] But I didn’t make too much of it at first.

I found the following more troubling: And to the one who conquers and who continues in my deeds until the end, I will give him authority over the nations – he will rule (ποιμανεῖ, a form of ποιμαίνω) them with an iron rod and like clay jars he will break them to pieces, just as I have received the right to rule from my Father – and I will give him the morning star.^[2] Who conquers the world (1 John 5:1-5 NET)?

Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him. By this we know that we love the children of God: whenever we love God and obey (ποιῶμεν, a form of ποιέω) his commandments. For this is the love of God: that we keep his commandments. And his commandments do not weigh us down, because everyone who has been fathered by God conquers (νικᾷ, a form of νικάω) the world. This is the conquering power (νίκη, a form of νίκη) that has conquered (νικήσασα, another form of νικάω) the world: our faith. Now who is the person who has conquered (νικῶν, another form of νικάω) the world except the one who believes that Jesus is the Son of God?

The words, to the one who conquers, are the translation of νικῶν (another form of νικάω) in Revelation 2:26 (NET). I take continues in my deeds to mean the deeds which have been done in God, the deeds which flow from the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control of the Holy Spirit. I wondered how believing that Jesus is the Christ, the Son of God, and living by the Spirit qualified someone to rule the nations and break them to pieces like clay jars. Here again, rule is shepherd in Greek.

This time I pursued it. A note in the NET (90) informs that, he will rule them with an iron rod and like clay jars he will break them to pieces, is a quotation of Psalm 2:9. Note 26 on Psalm 2:9 after the words, You will break them, reads: “The LXX reads ‘you will shepherd them.’ This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, ‘to shepherd’) rather than רָעָע (ra’a’, ‘to break’). But the presence of נָפַץ (nafats, ‘to smash’) in the next line strongly favors the MT vocalization.”

The Hebrew words רָעָה (ra’ah H7462) and רָעָע (ra’a’ H7489) are apparently homographs in some forms, words that are spelled the same but have different meanings. We determine their meanings primarily by context: The wind blows my hair as I wind my watch. Here are some of the instances in the Psalms.

Reference	Hebrew	NET	Strong’s Number
Psalm 2:9	תרעם	break	H7489
Psalm 22:16	מרעים	evil men	H7489
Psalm 27:2	מרעים	evil men	H7489
Psalm 28:9	ורעם	Care for them like a shepherd	H7462
Psalm 37:9	מרעים	Wicked	H7489
Psalm 49:14	ירעם	as their shepherd	H7462
Psalm 64:2	מרעים	evil men	H7489
Psalm 78:72	וירעם	David cared for	H7462
Psalm 92:11	מרעים	the defeated cries of the evil foes	H7489

This is where accountability comes into play for me. I can’t stand before Jesus and tell Him (Revelation 1:12-20 NET) He quoted an erroneous translation of Psalm 2:9 in Revelation 2:27 but the Masoretes corrected his mistake. Don’t get me wrong. I thoroughly appreciate the notes in the NET. I long for more. But I can’t follow the translators on this point.

Jesus said shepherd (ποιμανεῖ, a form of ποιμαίνω). The Septuagint implies that the original Hebrew word was shepherd (ποιμανεῖς, another form of ποιμαίνω) before Israel rejected Jesus as Messiah.

NET

Parallel Greek

Septuagint

he will rule them with an iron rod

Revelation 2:27a

καὶ ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ

Revelation 2:27a

ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ

Psalm 2:9a

I think the Masoretes changed the word with vowel points. Their motive^[3] seems fairly obvious, to invalidate Jesus as Messiah: Jesus did not break the Gentile nations with an iron scepter nor smash them like a potter’s jar, therefore Jesus was not the Messiah. But I’m not convinced that believing He will return to do that is the best retort. Perhaps it is the human religious mind’s last desperate hope for vindication. Granted, accepting shepherd as the correct homograph in Psalm 2:9 won’t establish that. Shepherd was used nearly as ironically in Psalm 49:14 (NET):

[Fools] will travel to Sheol like sheep, with death as their shepherd. The godly will rule over them when the day of vindication dawns; Sheol will consume their bodies and they will no longer live in impressive houses.

But it opens the door to consider other homographs for nâphats (תנפצם) since it caused the NET translators to favor the Masoretes over Jesus.

I’ll turn my attention to a more thorough consideration of ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται (like clay jars he will break them to pieces) in Revelation. My contention is that the translation of the Greek has been shaded significantly to conform to the image of Jesus using his shepherd’s rod^[4] to shatter the nations like fired pottery in Psalm 2:9 of the Masoretic text. This shading didn’t begin with the NET translators.

The King James translators rendered it, as the vessels of a potter shall they be broken to shivers. There is a word for potter in Greek: Has the potter (κεραμεὺς) no right to make from the same lump of clay one vessel for special use and another for ordinary use?^[5] The translators of the NET were right to change the translation of κεραμικὰ (a form of κεραμικός) from of a potter to clay. My electronic edition of Strong’s Concordance numbers broken and to shivers as if two forms of συντρίβω followed one after the other in the Greek text. But even in the textus receptus συντρίβεται is the only instance of a form of συντρίβω in Revelation 2:27.

The Greek word σκεύη (a form of σκεῦος) with no modifier was translated property in Matthew 12:29 and Mark 3:27 (NET) and goods in Luke 17:31 (NET). All are finished products, no doubt. The other occurrences are modified in some way.

Reference	NET	Parallel Greek
Romans 9:22	objects of wrath	σκεύη ὀργῆς
Romans 9:23	objects of mercy	σκεύη ἐλέους
2 Timothy 2:20	gold and silver vessels	σκεύη χρυσᾶ καὶ ἀργυρᾶ
Hebrews 9:21	utensils of worship	σκεύη τῆς λειτουργίας

It occurs to me to ask what the Holy Spirit would need to say beyond σκεύη τὰ κεραμικὰ (objects, vessels, utensils or jars of clay) to make us understand that these objects, vessels, utensils or jars are still malleable, made of clay? [6/11/16: In the NET it may be ἐν ὀστρακίνοις σκεύεσιν or ὀστράκινα (a form of ὀστράκινος).] In fact, isn’t it the translation—broken to shivers—which forces us to think otherwise? Why was συντρίβεται (a form of συντρίβω) translated broken to shivers (KJV) or break them to pieces (NET)? Another form was translated crush (bruise, KJV) in Paul’s letter to the Romans (16:20a NET):

The God of peace will quickly crush (συντρίψει, another form of συντρίβω) Satan under your feet.

To crush is an apt description of what a potter does as he begins to refashion a ruined vessel of clay.

Now while Jesus was in Bethany at the house of Simon the leper, reclining at the table, a woman came with an alabaster jar (ἀλάβαστρον) of costly aromatic oil from pure nard. After breaking open (συντρίψασα, another form of συντρίβω) the jar (ἀλάβαστρον), she poured it on his head.^[6] Did she break the ἀλάβαστρον to pieces? Or did she take its body in one hand, its lid in the other and rub (τρίβος) them together (σύν), or twist them to break the wax seal?

The Greek word translated “alabaster box” in the KJV, as well as “flask,” “jar” and “vial” in other translations, is alabastron, which can also mean “perfume vase”….The boxes were often sealed or made fast with wax, to prevent the perfume from escaping.^[7]

A man described his son to Jesus: A spirit seizes him, and he suddenly screams; it throws him into convulsions and causes him to foam at the mouth. It hardly ever leaves him alone, torturing (συντρῖβον, another form of συντρίβω) him severely.^[8] How the spirit crushed him isn’t readily apparent in the text, but it didn’t break him to pieces. Another form of συντρίβω (συντετριμμενους) was in the prophecy Jesus read from Isaiah in the textus receptus: The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal (ιασασθαι, a form of ἰάομαι) the brokenhearted (συντετριμμενους^[9] την καρδιαν)…^[10] Jesus rebuked the unclean spirit, healed (ἰάσατο, another form of ἰάομαι) the boy who was tortured, crushed, bruised or broken, and gave him back to his father.^[11]

But I can’t make this a slam dunk, not without the correct homograph for the Hebrew word nâphats (תנפצם). I can’t tell, for instance, if the man with the unclean spirit had broken (συντετρῖφθαι, another form of συντρίβω) the shackles in pieces (Mark 5:4 NET) or rubbed them together until he wriggled free. A form of συντρίβω was contrasted to a form of κατάγνυμι in Matthew 12:20 (NET): He will not break (κατεάξει, a form of κατάγνυμι) a bruised (συντετριμμένον, another form of συντρίβω) reed or extinguish a smoldering wick, until he brings justice to victory. But in the Septuagint συντρίψει (another form of συντρίβω) was used in place of κατεάξει and τεθλασμένον was used in place of συντετριμμένον.

That wouldn’t be particularly problematic. I’m perfectly willing to prefer the New Testament to the Septuagint. My primary interest in the Septuagint is as corroboration of the instances where the Masoretes altered the Hebrew of the Old Testament. In John 19, however, forms of κατάγνυμι were used interchangeably with a form of συντρίβω (John 19:31-33, 36 NET):

Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath (for that Sabbath was an especially important one), the Jewish leaders asked Pilate to have the victims’ legs broken (κατεαγῶσιν, another form of κατάγνυμι) and the bodies taken down. So the soldiers came and broke (κατέαξαν, another form of κατάγνυμι) the legs of the two men who had been crucified with Jesus, first the one and then the other. But when they came to Jesus and saw that he was already dead, they did not break (κατέαξαν, another form of κατάγνυμι) his legs.

For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken (συντριβήσεται, another form of συντρίβω).”

Each of the Old Testament prophecies used a form of συντρίβω for broken in the Septuagint:

NET

Parallel Greek

Septuagint

Not a bone of his will be broken

John 19:36b

ὀστοῦν οὐ συντριβήσεται αὐτοῦ

John 19:36b

καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾽ αὐτοῦ

Exodus 12:46b

καὶ ὀστοῦν οὐ συντρίψουσιν ἀπ᾽ αὐτοῦ

Numbers 9:12

ἓν ἐξ αὐτῶν οὐ συντριβήσεται

Psalm 34:20

I haven’t found a way to search Hebrew homographs online.^[12] I definitely need help from someone who knows Hebrew extremely well.

I’ve often quipped to friends, if there is anything left of me when I see Him face to face, my first question will be: a written language without vowels? Dr. Thomas M. Strouse, arguing for the necessity and inspiration of vowel points in an essay titled “A Review of and Observations about Peter Whitfield’s: A Dissertation on the Hebrew Vowel-Points,” gave me a glimpse into the beauty and economy of biblical Hebrew. After eliminating the options that could be disregarded by context, Dr. Strouse proposed three options for Genesis 1:26: “Did Jehovah say ‘let us make’ man, or man ‘he was made,’ or ‘we will be made’ man?”

Whether God said, let us make man or man he was made, is inconsequential to me as it pertains to meaning, though I suspect that the latter may be eliminated by context in the very next verse. But the realization that the Hebrew, without vowel points, means that God said let us make man and we will be made man in one and the same verb, is too beautiful a prophetic truth for mere words.

Condemnation or Judgment? – Part 15

Back to Romans, Part 76

Back to Fear – Deuteronomy, Part 8

Back to Fear – Deuteronomy, Part 9

Back to Atonement, Part 1

Back to Atonement, Part 6

Back to Atonement, Part 10

Back to Who Am I? Part 9

Back to A Monotonous Cycle Revisited, Part 3

Back to Paul’s OT Quotes – Romans 10:18-21

Back to Christianity, Part 3

^[1] Matthew 2:4-6 (NET)

^[2] Revelation 2:26-28 (NET)

^[3] I might do the same if I believed that Jesus was not the Christ. I was surprised to learn (though now I wonder why) that some believe the Hebrew vowel points are inspired. Thomas D. Ross in an article titled “Evidences for the Inspiration of the Hebrew Vowel Points” wrote that the Greek word κεραία meant the vowel points were already part of Scripture before Jesus’ earthly ministry: I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter (κεραία) will pass from the law until everything takes place (Matthew 5:18 NET). The “Lord Jesus,” Mr. Ross wrote, “affirmed the inspiration and preservation of all the Hebrew consonants and vowels through His statement that not the smallest of the consonants (the yod) or vowels (the chireq) would be corrupted.” Even if this is true it doesn’t account for the discrepancy between the Masoretic text of Psalm 2:9 and Jesus’ words in Revelation 2:27.

^[4] NET note 27: “The Hebrew term שֵׁבֶט (shevet) can refer to a ‘staff’ or ‘rod,’ but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.”

^[5] Romans 9:21 (NET)

^[6] Mark 14:3 (NET)

^[7] “What is an alabaster box?”

^[8] Luke 9:39 (NET)

^[9] another form of συντρίβω

^[10] Luke 4:18a (KJV)

^[11] Luke 9:42b (NET)

^[12] Addendum: December 2, 2019 – I found a site called morfix. It slows down my computer if I leave it open but for a quick look it’s helpful. Copy and paste the Hebrew word into the box at the top and click “Translate.”

Romans, Part 74

Posted on April 30, 2016 by admin

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

The Gospel and the Religious Mind

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

Romans, Part 80

Romans, Part 79

Condemnation or Judgment? – Part 16

Romans, Part 78

Romans, Part 77

Condemnation or Judgment? – Part 15

Romans, Part 76

Romans, Part 75

Condemnation or Judgment? – Part 14

Romans, Part 74