Condemnation or Judgment? – Part 16

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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 yehôvâh 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.

 

[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

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

Greek

 NET

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

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

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

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

NASB

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

Romans 13:11

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

Romans 13:11

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

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

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

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

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

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

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

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

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

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

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

Second, John Gill (1697-1771):

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

Third, Albert Barnes (1798-1870):

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

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

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

Fourth, the Pulpit Commentary (1884):

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

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

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

Romans, Part 79

[1] Romans 13:11a (NET)

[2] Romans 13:10 (NET)

[3] Romans 13:11b (NET)

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

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

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

[7] Romans 10:3 (NET)

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

[9] Romans 13:14 (NET)

Romans, Part 77

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Romans 13:1a (NET)

[2] Romans 13:1a (KJV)

[3] Philippians 3:8a (NET)

[4] Philippians 2:3 (NET)

[5] Philippians 4:7 (NET)

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

[7] Romans 13:1b (NET)

[8] Romans 13:2 (NET)

[9] John 18:36a (NET)

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

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

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

[13] Romans 13:4b (NET)

[14] Luke 2:51a (NET)

[15] Romans 8:7 (NET)

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

[17] Romans 10:3 (NET)

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

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

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

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

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

Condemnation or Judgment? – Part 15

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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.

[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

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

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

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

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

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

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

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

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

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

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

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

Beautiful Good Deeds

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

Titus 3:8 (NET) Table

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

Titus 3:9 (NET)

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

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

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

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

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

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

[1] Romans 12:17 (NET)

[2] Romans 13:10 (NET)

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

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

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

[6] John 7:46b (NET)

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

[8] Romans 12:18 (NET)

[9] Mark 9:50 (NET)

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

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

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

[13] Galatians 5:23b (NET)

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

[15] Psalm 46:4 (ESV)

[16] John 4:14b (NET)

[17] John 1:29 (NET)

[18] Romans 12:19 (NET)

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

[20] Mark 10:18b (NET)

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

[22] Galatians 5:16 (YLT)

Romans, Part 75

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Romans, Part 76

Back to Romans, Part 80

Back to Romans, Part 83

[1] Romans 12:16 (NET)

[2] Romans 12:3 (NET)

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

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

[5] Mark 8:33 (NET)

[6] Matthew 16:24 (NET)

[7] Romans 8:5a (NET)

[8] Romans 8:5b (NET)

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

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

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

[12] Philippians 4:10 (NET)

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

[14] Philippians 4:2 (NET)

[15] 2 Corinthians 13:11 (NET)

[16] Acts 15:28 (NET) Table

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

Condemnation or Judgment? – Part 14

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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 yehôvâh.

 

The Long Name of God
yehôvâh The Lord (yehôvâh, יהוה), the Lord (yehôvâh, 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 yehôvâh 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 Septuagint

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.

[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

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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

Condemnation or Judgment? – Part 13

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This is the conclusion of my consideration of a pastor’s advice.

Accountability
Find a group of strong Christ-followers who you can be transparent with and who will hold you accountable. Arrogance peaks when we consider our strength to be above the accountability of others.

Walk in grace, walk in obedience.

Seek healing, seek accountability.

Apart from the ordinary peer pressure to conform to the norms of any group, accountability, as a conscious concept, was not part of my religious upbringing.  Yes, I had parents and teachers but my introduction to accountability as any kind of formal religious structure came through my association with “charismania.”  That wasn’t a common term in my church.  I heard it from a friend who married into the church.  But when her husband was diagnosed with a degenerative eye disease she encouraged him to attend a charismatic healing service.  (No, he wasn’t healed.)

My primary association with charismatic believers was through a roommate.  The first time we roomed together he was a charismatic alcoholic.  The second time he was a sober charismatic computer student who became a civilian programmer for the military.  His Christian works by any objective measure were sub-par (not that mine weren’t) and I always considered mine superior to his.  Faith was another matter entirely.  His faith in Jesus’ love and personal concern for him was ludicrously insane—and he was never disappointed.  He taught me to trust Jesus by his example.  Perhaps I should say that the Holy Spirit taught me to trust Jesus through my roommate’s example, but my scale is linear and incremental while his was logarithmic.  I hate to blame that on the Holy Spirit.

If asked to characterize my religious upbringing vis-à-vis the Holy Spirit, I would say we didn’t believe in Him.  But that’s nonsense.  We sang the Gloria Patri every Sunday morning, and recited the Apostle’s Creed often enough.  (Of course, it was made very clear that catholic did not mean Catholic but universal.)  So I suppose we believed in the things the Apostle’s Creed said, and that the Holy Spirit came to believers on Pentecost, and worked miracles through the apostles, and made sure that the New Testament was accurate and authoritative, and after that—I draw a blank.

When I began to study the Bible I was surprised how often[1] the Holy Spirit was mentioned.   And that’s not quite true either.  I thought my task was to distinguish the Holy Spirit from spirit, a hyper-emotional state bordering on the delusional.  But over time that “hyper-emotional state bordering on the delusional” receded and was replaced by Holy Spirit or evil spirits as real beings.  My pastor was very big on Jesus’ work being finished at the cross—He “is seated at the right hand of God the Father almighty”—and I added I suppose, that the rest was up to me.

The words of J. Hampton Keathley, III on accountability ring true to me.[2]  (And his essay is probably more helpful than my floundering.)  He recalled the “raspy voice” of his sergeant at the U.S. Army Ranger School at Fort Benning, Georgia:

“We are here to save your lives. We’re going to see to it that you overcome all your natural fears. We’re going to show you just how much incredible stress the human mind and body can endure. And when we’re finished with you, you will be the U.S. Army’s best!”

Then, before he dismissed the formation, he announced our first assignment. We’d steeled ourselves for something really tough—like running 10 miles in full battle gear or rappelling down a sheer cliff. Instead, he told us to—find a buddy.

“Find yourself a Ranger buddy,” he growled. “You will stick together. You will never leave each other. You will encourage each other, and, as necessary, you will carry each other.”

So accountability at one extreme means a really good friend like a brother but at the other extreme a formal inquest or inquisition.  I tend to shy away from the police functions of accountability.  But I tell you the truth, Jesus said, it is to your advantage that I am going away.  For if I do not go away, the Advocate (παράκλητος) will not come to you, but if I go, I will send him to you.  And when he comes, he will prove the world wrong concerning sin and righteousness and judgment…[3]

The religious mind treats the fruit of the Spirit as little more than a measure of its own achievement, and certainly does not consider the Holy Spirit competent to prove the world wrong concerning sin and righteousness and judgment without its aid.  Instead of offering Him a living, breathing example of the peaceable fruit of righteousness we—when we are controlled by the religious mind—become snarky busybodies or self-righteous inquisitors, not unlike Saul before Jesus saved him.

Before considering the biblical concept of accountability I want to acknowledge that I have called this teaching[4] of Mr. Reid’s pastor confusing directions.  That doesn’t mean I know some secret shortcut from unbelief to faith; well, trust Jesus, but that’s no secret.  Would I even know how to rely on the fruit of the Spirit for righteousness if I hadn’t tried and failed to do righteousness on my own?  That’s an unanswerable question because I did try on my own.   Viewed from this perspective, the pastor’s advice may have been a teaching technique.  After all, yehôvâh did not sit Cain down and explain the Gospel to him.  He allowed Cain to fail to subdue sin on his own at the cost of Abel’s life.

I tried first to keep the ten commandments, the commands of Jesus and Paul and the traditions of my church.  When I heard that love fulfills the law, I tried to keep Paul’s definition of love as my new law.  And when I began to suspect that I was going about it all wrong I diligently read the Old Testament to confirm or deny my growing understanding of the New.  Put in a different way, as I began to learn the things I’ve presented in these essays my questions took the form of, “Well, if that is true where has it been hiding for thousands of years!?”  And then I began to try to keep yehôvâh’s law in my own strength.

I call the latter an occupational hazard of reading the Old Testament with a willing heart.  When I do word studies I’m very aware of the context.  Context is all I have to understand the meaning of the words.  But simply reading the Old Testament is much more existential, in the moment.  If yehôvâh said do this or don’t do that, I said okay, and woke up somewhere in the story of David to the fact that I was striving again to keep the law in my own strength, without malice or forethought.  Still, I never tried to keep any part of yehôvâh’s law that included animal sacrifice.  I actually believed that Jesus’ crucifixion superseded all that.

I was intrigued when I stayed the night as a guest of a lovely Christian family.  The children were very excited because they had just celebrated Passover.  I quietly looked (and sniffed) around their beautiful California home.  I detected no evidence that a farm animal had dwelt there for four days.  I couldn’t find any telltale sign that it had been slaughtered and butchered there.  And certainly none of its blood had been smeared on the doorframe.  Perhaps they ate a meal dressed to travel, [their] sandals on [their] feet, and [their] staff in [their] hand.[5]  But I assumed that most of their celebration was either made up or based on the traditions of those who reject Jesus.  And it never occurred to me to “hold them accountable” to my assumption.

Therefore, each of us will give an account (λόγον, a form of λόγος) of himself to God.[6]  This is the New Testament concept of accountability.  The writer of the letter to the Hebrews wrote (Hebrews 4:12, 13 NET):

For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

In English this sounds like that same moment each of us will give an account of himself: For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”[7]  The Greek word translated exposed in Hebrews 4:13 is τετραχηλισμένα (a form of τραχηλίζω), to pull back the head to expose the neck to a blade.  It would be a fearful moment indeed, naked on our knees, neck exposed to the killing cut, our fate determined by our words: For by your words (λόγων, another form of λόγος) you will be justified, Jesus said, and by your words (λόγων, another form of λόγος) you will be condemned.[8]

But I can’t forget John (1 John 4:15-19 NET):

If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know and to believe the love that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him [Table].  By this 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.  There is no fear in love, but perfect love drives out fear, because fear has to do with punishment.  The one who fears punishment has not been perfected in love.  We love because he loved us first.

That everything is naked and exposed to the eyes of God is a beautiful, graphic description of his omniscience, but it says nothing about his attitude.  We get more of that from John.  There is another image of τετραχηλισμένα in the movie Twilight.  When Bella (Kristen Stewart) realizes that her beloved Edward (Robert Pattinson) is a vampire she has a romantic fantasy of being his victim, her neck exposed to his bite.  Later in the film, dancing at her prom with him, Bella tries to make her romantic fantasy real, exposing her neck to Edward, hoping to be made like him.

In Greek Romans 14:12 is: ἄρα [οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει.  The phrase translated give an account is λόγον δώσει.  Hebrews 4:12 and 13 in Greek is:

Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος

The phrase translated to whom we must render an account is πρὸς ὃν ἡμῖν ὁ λόγος.  In other words in verse 12 ὁ λόγος was translated word and in verse 13, must render an account.  In Greek it leaps off the page that the word of God (ὁ λόγος τοῦ θεοῦ) and our word (ἡμῖν ὁ λόγος) were meant to be the same.  That is lost somewhat in translation, though the passage might have been translated:

For the [account] of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we account.

I think the passage in Hebrews here refers more to our daily account, coming into the light, walking in the light, than to that final account at the judgment seat of Christ.  (The daily practice of our account to Him, however, probably has everything to do with making the anticipation of that final accounting comfortable.)  I’ll return to the peaceable fruit of righteousness.

The writer of the letter to the Hebrews wrote, εἰς παιδείαν ὑπομένετε[9] (literally, “unto training endure”) to people to whom it is difficult to explain, since you have become sluggish in hearing.  For though you should in fact be teachers by this time, you need (χρείαν, a form of χρεία) someone to teach you the beginning elements of God’s utterances.  You have gone back to needing (χρείαν, a form of χρεία) milk, not solid food.  For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.  But solid food is for the mature, whose perceptions are trained (γεγυμνασμένα, a form of γυμνάζω) by practice (ἕξιν, a form of ἕξις) to discern both good and evil.[10]

For you need (χρείαν, a form of χρεία) endurance (ὑπομονῆς, a form of ὑπομονή), the writer of Hebrews had written previously, in order to do God’s will and so receive what is promised.[11]  But the fruit of the Spirit, Paul wrote believers in Galatia, is love, joy, peace, patience (μακροθυμία), kindness, goodness, faithfulness, gentleness, and self-control.[12]  Consider by way of contrast that John wrote his readers, the anointing that you received from him resides in you, and you have no need (χρείαν, a form of χρεία) for anyone to teach you.  But as his anointing teaches you about all things, it is true and is not a lie.  Just as it has taught you, you reside in him.[13]  This anointing is the baptism in the Holy Spirit that Jesus promised.  The Holy Spirit is the best Ranger buddy anyone could find.

Now all discipline (παιδεία) seems painful at the time, not joyful.  But later it produces the fruit of peace and righteousness for those trained (γεγυμνασμένοις, another form of γυμνάζω) by it.[14]  The Greek word γυμνάζω means “to exercise naked.”  The writer of Hebrews used it very effectively to refer back to our daily account to God from whom no creature is hidden…but everything is naked (γυμνὰ, a form of γυμνός) and exposed to the eyes of him to whom we…account.  Those who are led by the Spirit expose themselves daily to God that they may be made like Him.  And I predict that the more time we spend willingly, mindfully naked and exposed to the Holy Spirit the more inclined we will be to clothe the naked when we gather together again, and to love one another with the love that covers a multitude of sins.

So for me, it is a minor matter that I am judged by you or by any human court, Paul wrote believers in Corinth.  In fact, I do not even judge myself.  For I am not aware of anything against myself, but I am not acquitted because of this.  The one who judges me is the Lord.  So then, do not judge anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.[15]

[1] There are 383 occurrences of forms of πνεῦμα in the New Testament.  There are only 116 occurrences of forms of ἀγάπη and another 143 of forms of ἀγαπάω by comparison.

[2] Here are two other articles I found interesting: 1) Cover Me; 2) Authority and Accountability in the Bible

[3] John 16:7, 8 (NET)

[4] Also Condemnation or Judgment? – Part 11 and Condemnation or Judgment? – Part 12

[5] Exodus 12:11a (NET)

[6] Romans 14:12 (NET) Table

[7] Romans 14:11 (NET)

[8] Matthew 12:37 (NET)

[9] Hebrews 12:7a (NET)

[10] Hebrews 5:11-14 (NET)

[11] Hebrews 10:36 (NET)

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

[13] 1 John 2:27 (NET)

[14] Hebrews 12:11 (NET)

[15] 1 Corinthians 4:3-5 (NET)

Romans, Part 73

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

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

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

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

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

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

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

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

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

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

NET

 Parallel Greek NETS

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

Hebrews 8:10

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

Hebrews 8:10

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

Ieremias 38:33 (31:33)

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

Jeremiah 31:33

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

NET

 Parallel Greek NETS

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

Hebrews 8:11

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

Hebrews 8:11

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

Ieremias 38:34a (31:34a)

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

Jeremiah 31:34a

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

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

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

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

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

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

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

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

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

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

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

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

[1] Romans 12:13 (NET)

[2] Mark 12:30a (NET)

[3] Luke 24:45 (NET)

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

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

[6] Romans 6:6 (NET)

[7] Colossians 1:21 (NET)

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

[9] Hebrews 8:10 (NET)

[10] Hebrews 10:16 (NET)

[11] Hebrews 8:11 (NET)

[12] John 17:3 (NET)

[13] 1 John 5:20 (NET)

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

[15] Mark 12:30a (NET)

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

[17] Ephesians 6:10 (NET)

[18] 2 Thessalonians 1:9 (NET)

[19] 1 Peter 4:11 (NET)

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

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

[22] 1 John 3:17 (NET)

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

[24] Hebrews 13:2 (NET)

[25] Ephesians 2:10b (NET)