A Shadow of the Good Things, Part 10

My mother told the following story about her firstborn son:

His father worked the evening shift. Perhaps it was the only shift the young man could get. Perhaps he did it deliberately to earn more per hour. She was alone with their infant son in the afternoon in an upstairs city apartment in summer heat. She put her firstborn in a stroller and pushed him up the street to a corner dairy for a chocolate milkshake.

As they sat in the shade outside the dairy, she offered her son his first taste of chocolate milkshake. He grabbed it from her and wouldn’t let go. There wasn’t money for another. She wasn’t at all certain her husband would agree that there had been money for the first one. So, the twenty-three-year-old mother did without while her son drank too much, too soon for one so small.

I’ve heard that story many times. The time I recall most now, I was telling it myself as my sister and I reminisced after Mom’s death. Like Scrooge pleading to “sponge away the writing on this stone,”1 I tried vainly once again to repent of a deed done before I have any memory of doing it. My sister laughed and said, “She told that story because she thought it was funny. She loves you.”

I’ve reacted to that story many different ways at different times throughout my life. I don’t think it’s funny—not now. Though I don’t recall the event, I am all too familiar with that child. He is the sin that lives in me.2 He is the evilpresent with me when I want to do good.3 He is the old man who is being corrupted in accordance with deceitful desires.4 He is unrestrained will: “I want.”

Though I say “unrestrained,” he was constrained somewhat by his stroller and the shortened reach of his chubby little arms. Do you still think he is funny? If I shout it in German, “Ich will!” perhaps you can hear the very worst of Adolf Hitler incipient in that child’s lust, a child who wouldn’t even share a chocolate milkshake with his own mother. Grant him power and he will covet and steal; he will rape and murder; he will try to conquer the world, shrieking a damnable lie: I AM AND THERE IS NO OTHER! No one I know has caused more harm to me or the people I love. And there is no one I would rather see condemned to the lake of fire for all eternity.

In another essay I began to consider the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (KJV, Septuagint) [Table]. And in another essay I wrote:

Truthfully, my religious mind wants I am unspiritual, sold into slavery to sin (Romans 7:14b NET) to apply to the old man who is being corrupted in accordance with deceitful desires.3 My old man may well be the proximate cause of my unspirituality and slavery to sin, but Paul described an I, as I am seen here and now, that is comprised of both an old man and a new man who has been created in God’s image—in righteousness and holiness that comes from truth:4 For I want to do the good, he wrote, but I cannot do it.5

My sister was right: my mother loved me even before I was “comprised of both an old man and a new man who has been created in God’s image.” She didn’t grab me by the ankles and bash my brains out on the hot pavement that day. The words the only true God spoke through Isaiah the prophet to Cyrus, another old man more powerful than mine, follow:

Masoretic Text

Septuagint

Isaiah 45:4-8 (Tanakh/KJV)

Isaiah 45:4-8 (NET)

Isaiah 45:4-8 (NETS)

Isaiah 45:4-8 (English Elpenor)

For Jacob my servant’s sake, and Israel mine elect (בְּחִירִ֑י), I have even called thee [e.g., Cyrus] by thy name: I have surnamed thee, though thou hast not known me. For the sake of my servant Jacob, Israel, my chosen one (bāḥîr, בחירי), I call you by name and give you a title of respect, even though you do not submit to me. For the sake of my servant Iakob and Israel my chosen (τοῦ ἐκλεκτοῦ μου), I will call you by name and receive you, but you did not know me, For the sake of my servant Jacob, and Israel mine elect (τοῦ ἐκλεκτοῦ μου), I will call thee by thy name, and accept thee: but thou hast not known me.
I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me. because I am the Lord God, and there is no other god besides me, and you did not know me, For I am the Lord God, and there is no other God beside me; I strengthened thee, and thou hast not known me.
That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I do this so people will recognize from east to west that there is no God but me; I am the Lord, I have no peer. so that they who are from the rising of the sun and from its going down may know that there is no one besides me; I am the Lord God, and there is no other. That they that [come] from the east and they that [come] from the west may know that there is no God but me. I am the Lord God, and there is none beside.
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the Lord, who accomplishes all these things. I am the one who has prepared light and made darkness, who makes peace and creates evils; I am the Lord who does all these things. I am he that prepared light, and formed darkness; who make peace, and create evil; I am the Lord God, that does all these things.
Drop down, ye heavens, from above (מִמַּ֔עַל), and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. O sky, rain down from above (maʿal, ממעל)! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow and deliverance may sprout up along with it. I, the Lord, create it.’” Let heaven rejoice from above (ἄνωθεν), and let the clouds shower down righteousness; let the earth bring forth mercy, and let it bring forth righteousness as well; I am the Lord who created you. Let the heaven rejoice from above (ἄνωθεν), and let the clouds rain righteousness: let the earth bring forth, and blossom [with] mercy, and bring forth righteousness likewise: I am the Lord that created thee.

Though I was born evil incarnate,5 not yet born from above (γεννηθῆναι ἄνωθεν),6 that evil dwelt by the grace of God in a cute and cuddly package. Most women by the grace of God find that cute and cuddly infant package adorable and appealing. I was born by the grace of God through an intensely intimate process that made my birth and my existence uniquely special to my mother. And so, I lived, not by any virtue of my own, but by the grace of a loving God who gave me a mother who loved me and hoped for me and named me Daniel, that I would grow to stand alone, if necessary, with God.

I’m torn here because I want to get back to studying the Bible but I know my mother would argue with my assessment of myself. It seems obligatory to address how I fooled my mother a large portion, if not most, of the time. I think it boils down to the same thing that surprises me now about the direct honesty of that evil infant. I can only rationalize it as naive ignorance. My earliest memory of my own motivation was that I wanted my mother, my father, anyone, everyone really, to think well of me, to speak well of me. I would attempt to do almost anything to hear their praise.

Trying to please all the people all of the time to win their praise was exhausting and led directly to what some call defiance. My little brother began life with that strategy. It seemed stupid and annoying to me, a waste of time when one is weak and unarmed. If you can’t please all the people all of the time and you can’t kill all the people all of the time, one must compromise: compliance rather than defiance is that compromise.

I tried to the best of my ability to comply as much as I was able with the demands of those I couldn’t kill or intimidate. Compliance can seem like obedience, even righteousness, to those who look on external appearance only. Compliance, to optimize my experience of winning the praise of others, fooled me, too. I wasn’t subtle enough to imagine any righteousness beyond compliance.

Jesus saying, Woe to you7 when all people speak well of you, for their ancestors did the same things8 to the false prophets,9 was just word salad to me. But in the right circumstances at the right time and place I could nod and “yea, verily” with the best of them, without ever hearing Jesus’ aspersion on the meaning of my life. Eventually, I was so accustomed to my strategy of maximizing praise and minimizing being screamed at by the minimal level of compliance required, even when I tried to learn from the Bible I only heard what I expected to hear.

John wrote (1 John 5:16 NET):

If anyone sees his fellow Christian (τὸν ἀδελφὸν αὐτοῦ) committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that.

The fellow Christian John described here was also an I, as I am seen here and now, an I comprised of both an old man and a new man who has been created in God’s image—in righteousness and holiness that comes from truth.10 This I is not the same as everyone fathered by God (1 John 5:18 NET [Table]):

We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one ( πονηρὸς) cannot touch him.

This I is the new man who has been created in God’s image—in righteousness and holiness that comes from truth.11 The evil one cannot touch (οὐχ ἅπτεται) him. In other words, the old man and the new man are distinct, though both dwell together within John’s fellow Christian. The Greek word ἅπτεται (NET: touch) is a passive form of ἅπτω in the middle voice: “to fasten to, touch, grab, attach, cling; to reach, get as far as.” To my mind cannot implies οὐ δύναται in Greek: an inability, a lack of power. But this is οὐχ ἅπτεται, “does not touch.” The old man, the devil, evil does not touch the new man, period, end of statement.

Making God the subject of the clause—but God protects the one he has fathered—while not wrong exactly, is not what the Greek actually says. The subject of this clause is γεννηθεὶς (NET: the one he has fathered): “the one he has fathered protects him.” The NET translators didn’t distinguish12 between the everyone fathered by God (πᾶς γεγεννημένος ἐκ τοῦ θεοῦ) who does not sin (οὐχ ἁμαρτάνει) from the fellow Christian13 (τὸν ἀδελφὸν; literally, “the brother”) who does.

I assume that γεννηθεὶς (NET: the one he has fathered) refers to Jesus and his work on the cross in union with the new man who has been created in God’s image,14 while αὐτόν15 (him) refers back to the singular πᾶς (NET: everyone) of everyone fathered by God.16

John made a similar distinction between his Dear friends (ἀγαπητοί, a form of ἀγαπητός) and the new man earlier in this same letter:

1 John 3:2 (NET)

1 John 3:6 (NET)

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We17 know that whenever it is revealed we will be like him because we will see him just as he is. Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.

1 John 3:2 (NET Parallel Greek)

1 John 3:6 (NET Parallel Greek)

ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν

The NET translators chose whenever it is revealed for ἐὰν φανερωθῇ, where the KJV translators chose when he shall appear. Either way, we will be (ἐσόμεθα, a form of εἰμί) like him (i.e., like God, NET or like Jesus, KJV) at some future time because we will see (ὀψόμεθα, a form of ὁράω) him just as he is.18 This likeness to God or Jesus should, at a minimum, entail not sinning. And John confirmed that everyone who sins has neither seen (ἑώρακεν, another from of ὁράω) him nor known (ἔγνωκεν, a form of γινώσκω) him.19

Paul echoed and clarified this concept for John’s Dear friends (1 Corinthians 13:12 NET):

For now we see (βλέπομεν, a form of βλέπω) in a mirror indirectly, but then we will see face to face. Now I know (γινώσκω) in part, but then I will know fully (ἐπιγνώσομαι, a form of ἐπιγινώσκω), just as I have been fully known (ἐπεγνώσθην, another form of ἐπιγινώσκω).

This leads to the conclusion that John’s more absolute—has neither seen him nor known him—denoted everyone who sins (πᾶς ἁμαρτάνων) as the old man who is being corrupted in accordance with deceitful desires.20 Conversely, Everyone who resides in him does not sin, refers to the new man who has been created in God’s image—in righteousness and holiness that comes from truth.21

So, returning to the evil one ( πονηρὸς) cannot touch (οὐχ ἅπτεται) him (αὐτοῦ):22 the NET translators apparently understood αὐτοῦ as a personal pronoun in the genitive case. I am more inclined to understand αὐτοῦ as an adverb: “the evil one does not touch here,” or “there.” In other words, John described the new man as a holy place where God the Father, God the Son and God the Holy Spirit meets with the new man who has been created in God’s image—in righteousness and holiness that comes from truth as One.

I have lived as the old man, bereft of the new man. I am living as the new man, frustrated at times by that old man. I hope to live as the new man, separated entirely from the old man. When I began to consider the final judgment as a potential deadline for Jesus to have drawn all to Himself, I thought it was mostly for my convenience.

I have no authority or standing to tell Jesus that He can draw no one to Himself afterward, but final judgment is like an event horizon I have difficulty seeing beyond. While I am aware of no Christian theology which addresses Jesus’ drawing of all to Himself, or the impact of that drawing on the judgment of this world and the ruler of this world being driven out, I can’t now go back and pretend that I don’t hear Him saying (John 12:31, 32 NET):

Now is the judgment of this world; now the ruler of this world will be driven out. And I, when (ἐὰν) I am lifted up from the earth, will draw all23…to myself.

Considering the old man who is being corrupted in accordance with deceitful desires,24 the sin that lives in me,25 as that which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (KJV, Septuagint) [Table] adds an interesting line of evidence to that convenience of my choice. Rashi’s commentary to Leviticus 16:8 reads:

And Aaron shall place lots upon the two he-goats: He would place one [he-goat] on his right and one on his left. Then, he would insert both his hands into an urn [which contained two lots, one bearing the inscription “to the Lord” and the other “to Azazel.” These lots were mixed up, and Aaron, with both hands inside the urn] took one lot in his right hand and the other in his left hand, and he would place them upon them [the he-goats]: [The one] upon which [he placed the lot] with the inscription “to the Lord,” would be for God, while the one upon which [he placed the lot] with the inscription “to Azazel,” would be sent off to Azazel. — [Yoma 39a]

Azazel: This is a strong and hard mountain, [with] a high cliff, as the Scripture says [in describing Azazel] (verse 22 below),“a precipitous land (אֶרֶץ גְּזֵרָה),” meaning a cut-off land [i.e., a sheer drop]. — [Torath Kohanim 16:28; Yoma 67b]

Assuming that Rashi was reaching back into an actual institutional memory of this ceremony, Jesus seems to have alluded to it in his description of final judgment (Matthew 25:31-33 NET):

When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. All the nations will be assembled before him, and he will separate people (αὐτοὺς) one from another like a shepherd separates the sheep from (ἀπὸ) the goats [Table]. He will put the sheep on his right and the goats on his left.

I’ll pick this up in another essay.

Tables comparing Isaiah 45:4; 45:5; 45:6; 45:7 and 45:8 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 45:4; 45:5; 45:6; 45:7 and 45:8 in the Septuagint (BLB and Elpenor), and tables comparing Luke 6:26 and 1 John 3:2 in the NET and KJV follow.

Isaiah 45:4 (Tanakh)

Isaiah 45:4 (KJV)

Isaiah 45:4 (NET)

For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. For the sake of my servant Jacob, Israel, my chosen one, I call you by name and give you a title of respect, even though you do not submit to me.

Isaiah 45:4 (Septuagint BLB)

Isaiah 45:4 (Septuagint Elpenor)

ἕνεκεν Ιακωβ τοῦ παιδός μου καὶ Ισραηλ τοῦ ἐκλεκτοῦ μου ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε σὺ δὲ οὐκ ἔγνως με ἕνεκεν τοῦ παιδός μου ᾿Ιακὼβ καὶ ᾿Ισραὴλ τοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε, σὺ δὲ οὐκ ἔγνως με

Isaiah 45:4 (NETS)

Isaiah 45:4 (English Elpenor)

For the sake of my servant Iakob and Israel my chosen, I will call you by name and receive you, but you did not know me, For the sake of my servant Jacob, and Israel mine elect, I will call thee by thy name, and accept thee: but thou hast not known me.

Isaiah 45:5 (Tanakh)

Isaiah 45:5 (KJV)

Isaiah 45:5 (NET)

I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me.

Isaiah 45:5 (Septuagint BLB)

Isaiah 45:5 (Septuagint Elpenor)

ὅτι ἐγὼ κύριος ὁ θεός καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ θεός καὶ οὐκ ᾔδεις με ὅτι ἐγὼ Κύριος ὁ Θεός, καὶ οὐκ ἔστι πλὴν ἐμοῦ Θεός, ἐνίσχυσά σε καὶ οὐκ ᾔδεις με

Isaiah 45:5 (NETS)

Isaiah 45:5 (English Elpenor)

because I am the Lord God, and there is no other god besides me, and you did not know me, For I am the Lord God, and there is no other God beside me; I strengthened thee, and thou hast not known me.

Isaiah 45:6 (Tanakh)

Isaiah 45:6 (KJV)

Isaiah 45:6 (NET)

That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I do this so people will recognize from east to west that there is no God but me; I am the Lord, I have no peer.

Isaiah 45:6 (Septuagint BLB)

Isaiah 45:6 (Septuagint Elpenor)

ἵνα γνῶσιν οἱ ἀπὸ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν ὅτι οὐκ ἔστιν πλὴν ἐμοῦ ἐγὼ κύριος ὁ θεός καὶ οὐκ ἔστιν ἔτι ἵνα γνῶσι οἱ ἀπ᾿ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν, ὅτι οὐκ ἔστι Θεὸς πλὴν ἐμοῦ· ἐγὼ Κύριος ὁ Θεός, καὶ οὐκ ἔστιν ἔτι

Isaiah 45:6 (NETS)

Isaiah 45:6 (English Elpenor)

so that they who are from the rising of the sun and from its going down may know that there is no one besides me; I am the Lord God, and there is no other. That they that [come] from the east and they that [come] from the west may know that there is no God but me. I am the Lord God, and there is none beside.

Isaiah 45:7 (Tanakh)

Isaiah 45:7 (KJV)

Isaiah 45:7 (NET)

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the Lord, who accomplishes all these things.

Isaiah 45:7 (Septuagint BLB)

Isaiah 45:7 (Septuagint Elpenor)

ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος ὁ ποιῶν εἰρήνην καὶ κτίζων κακά ἐγὼ κύριος ὁ θεὸς ὁ ποιῶν ταῦτα πάντα ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος, ὁ ποιῶν εἰρήνην καὶ κτίζων κακά· ἐγὼ Κύριος ὁ Θεὸς ὁ ποιῶν πάντα ταῦτα

Isaiah 45:7 (NETS)

Isaiah 45:7 (English Elpenor)

I am the one who has prepared light and made darkness, who makes peace and creates evils; I am the Lord who does all these things. I am he that prepared light, and formed darkness; who make peace, and create evil; I am the Lord God, that does all these things.

Isaiah 45:8 (Tanakh)

Isaiah 45:8 (KJV)

Isaiah 45:8 (NET)

Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. O sky, rain down from above! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow and deliverance may sprout up along with it. I, the Lord, create it.’”

Isaiah 45:8 (Septuagint BLB)

Isaiah 45:8 (Septuagint Elpenor)

εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην ἀνατειλάτω ἡ γῆ ἔλεος καὶ δικαιοσύνην ἀνατειλάτω ἅμα ἐγώ εἰμι κύριος ὁ κτίσας σε εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν, καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην· ἀνατειλάτω ἡ γῆ καὶ βλαστησάτω ἔλεος, καὶ δικαιοσύνην ἀνατειλάτω ἅμα· ἐγώ εἰμι Κύριος ὁ κτίσας σε

Isaiah 45:8 (NETS)

Isaiah 45:8 (English Elpenor)

Let heaven rejoice from above, and let the clouds shower down righteousness; let the earth bring forth mercy, and let it bring forth righteousness as well; I am the Lord who created you. Let the heaven rejoice from above, and let the clouds rain righteousness: let the earth bring forth, and blossom [with] mercy, and bring forth righteousness likewise: I am the Lord that created thee.

Luke 6:26 (NET)

Luke 6:26 (KJV)

Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

Luke 6:26 (NET Parallel Greek)

Luke 6:26 (Stephanus Textus Receptus)

Luke 6:26 (Byzantine Majority Text)

οὐαὶ ὅταν ὑμᾶς |καλῶς| εἴπωσιν πάντες οἱ ἄνθρωποι· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν ουαι υμιν οταν καλως υμας ειπωσιν παντες οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων ουαι οταν καλως υμας ειπωσιν οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων

1 John 3:2 (NET)

1 John 3:2 (KJV)

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him because we will see him just as he is. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

1 John 3:2 (NET Parallel Greek)

1 John 3:2 (Stephanus Textus Receptus)

1 John 3:2 (Byzantine Majority Text)

ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν

2 Romans 7:17b (NET) Table; Romans 7:20b (NET) Table

3 Romans 7:21 (NET)

4 Ephesians 4:22b (NET)

6 John 3:7 (NET)

7 The Stephanus Textus Receptus had υμιν (KJV: unto you) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not (NET note 87).

9 Luke 6:26 (NET)

10 Ephesians 4:22b (NET)

11 Ephesians 4:22b (NET)

12 NET note 49

13 1 John 5:16a (NET)

14 Ephesians 4:24a (NET)

15 The NA28, Stephanus Textus Receptus and Byzantine Majority Text had τηρει εαυτον (KJV: keepeth himself) here. If one does not distinguish (NET note 49) between the new man and the sinning Christian, this becomes unintelligible: “the sinning Christian keepeth himself from sinning.”

16 1 John 5:18a (NET) Table

17 The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but) here. The NET parallel Greek text and NA28 did not.

18 1 John 3:2b (NET)

19 1 John 3:6b (NET)

20 Ephesians 4:22b (NET)

21 Ephesians 4:24b (NET)

22 1 John 5:18b (NET)

23 I dropped the word people here, because that limitation is not in the Greek text: πάντας ἑλκύσω πρὸς ἐμαυτόν.

24 Ephesians 4:22b (NET)

25 Romans 7:20b (NET) Table

Conclusion

Athens and Corinth1 are the only locales around the Mediterranean where contemporary historians recognize idolatrous worship (including its drunken sexual practices) being carried out more or less openly in the first century.  Trusting the Bible and experimenting with the idea that this is what New Testament authors meant by the word πορνεία persuades me that such worship was practiced more secretly elsewhere.  But I would be very surprised indeed to learn that as Jesus spoke the words in Matthew 5:32 or 19:9 it was practiced in Judea.  Samaria? Maybe.  But not Judea.  That would be much more surprising than the insight that the people who first heard the law at Sinai were accustomed to these religious practices.

My surprise isn’t an argument for or against the truth of anything.  I was just as surprised the first time I heard about Republican presidents, candidates and cabinet members engaging in this kind of πορνεία.  I was watching television in a hotel room.  By watching television I mean I was flipping through channels searching for a movie with my customary attitude toward television shows and commercials; namely, “Get my attention.  I dare you!”  A piece on Russian Television (RT) about Bohemian Grove broke through the clutter.  But after it was over and I resumed flipping channels I didn’t store that information as an example of πορνεία in the contemporary world, but as an example of the most bizarre Republican bashing I had ever heard.

Subsequently though, a little more research revealed that a journalist in 1989 and a radio talk show host in 2000 successfully infiltrated this secretive and exclusive gathering of media, business and power elites (mostly Republicans) at Bohemian Grove about 70 miles northwest of San Francisco.  Men—exclusively men—have met there in July since the 1880’s.  Though the two infiltrators returned with different perceptions of the meaning of the events in question, some basic facts emerged, especially the opening festivities called the Cremation of Care.

The Cremation of Care is a mock human sacrifice before a forty-five foot stone idol of an owl.  (Years ago it was a plaster-of-Paris Buddha.)  The πόρνη, female prostitutes, at Bohemian Grove are secular pros rather than religious devotees who meet with their clients outside the camp, as it were, since women are forbidden at these gatherings.  The πόρνος, male prostitutes, are other members of this exclusive club.  And I got the impression that their service was more “spiritual,” in the sense that it was offered in the spirit of the festivities rather than as a work for hire.  Apparently however the πόρνος were more active in times past before the AIDS epidemic.  Drinking (and peeing) is legendary at Bohemian Grove.

The talk show host photographed the Cremation of Care ceremony on video.  His hidden camera work was not great filmmaking; it didn’t put me in the scene.  With that caveat I’ll say that my impression was of a ceremony more like an Addams Family version of Disney World spectacle than actual worship of an owl deity.  But that was good for me in the sense that it revealed something I might otherwise have missed.

My bias skews toward faith.  But there were probably as many people participating in ancient fertility rites with as little faith in the deity represented or the rites practiced as the men at Bohemian Grove.  They may have been there for the wine, women and song, or for business opportunities, or political advantage.  Ezekiel alluded to a military alliance as the driving force behind Judah’s πορνεία.2  Isn’t national security worth a trifling dalliance with the meaningless religious beliefs and practices of one’s powerful allies as a gesture of good faith and good manners?  God, of course, perceived things differently.

Religious minds, and the religions they create, don’t value faith as much as conformity to—or at least acquiescence in the face of—traditional ritual.  No matter how rich or successful or powerful the men who attend the July gathering at Bohemian Grove are, they are nothing compared to the longstanding tradition of the Cremation of Care ceremony.  They can do nothing about it, nor protest it in any meaningful way—(some apparently avoid it by arriving late to the gathering)—without jeopardizing their positions as rich, successful, powerful men privileged to attend an expensive invitation-only event.  You’re either on the bus or off the bus, Ken Kesey used to say to the Merry Pranksters in the halcyon days of LSD-induced enlightenment.

I’m not getting this idea about religious minds and conformity to ritual from Bohemian Grove, necessarily.  It was more accessible to me there and then (here and now), than in the ancient past.  It helped me to understand something about the false view of the world shared by the majority of the inhabitants of the southern kingdom Judah (Jeremiah 7:8b-10a NET):

You are putting your confidence in a false belief that will not deliver you [Table].  You steal.  You murder.  You commit adultery.  You lie when you swear on oath.  You sacrifice to the god Baal.  You pay allegiance to other gods whom you have not previously known [Table].  Then you come and stand in my presence in this temple I have claimed as my own and say, “We are safe!” [Table]

In other words, they paid the tithes, brought the offerings and sacrifices, and otherwise performed the rituals of the worship of God, but as the Lord said through the prophet Isaiah, These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual.3  So if the story of Jephthah is a boundary stone marking one edge as it were of the religious mind—the extreme to which a man would go to avoid acknowledging sin—the above passage in Jeremiah is like a boundary stone marking the opposite edge—people who will admit to any and all sins in word and ritual but continue to indulge the very same sins,4 believing their words and rituals will save them somehow (or at least will do them no harm).

As far as the meaning of πορνεία is concerned I can come to know definitive conclusion.  And this is why:  Is a man witnessing the Cremation of Care ceremony at Bohemian Grove, a mock human sacrifice to an owl statue, guilty of πορνεία? Or must he put on a robe and participate?  Or must he believe in the owl?  Or must he have sex with a prostitute?

Well, what if he has sex with a prostitute without any connection to owl statues and Cremation of Care ceremonies?  What about drunken sexual practices in general?  It sounds like a bar on a Friday or Saturday night for those handsome enough, rich enough or charming enough to get lucky, minus the bloody sacrifice, of course, mock or earnest.

In the allegory in Ezekiel Oholah and Oholibah engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers fondled their virgin nipples there.5  Does that mean two teenagers in the backseat of a car are guilty of πορνεία?  If so, immorality is a fine translation of the word.  But what does immorality mean?  Isn’t that what is contrary to God’s law?  So then unlawful marriage may be a good translation, too.

This kind of indecision frustrates me to no end when I’m searching the Bible for rules to obey.  And I’ve done that and continue to do it at times.  I have studied the Bible like a rule book with all the urgency and life-and-death anxiety that procedure engenders.  Then I’ve searched for rules to justify or declare me righteous.  Finally I’ve searched for rules that might bind God to me anyway.  At that point I usually come to my senses if not before.  Lex Deus (Law is God) as I call it is the most seductive form of idolatry to my upbringing and temperament.

When I actually believe that I am justified freely by his grace through the redemption that is in Christ Jesus6 and that the meaning of eternal life is that they know you, the only true God, and Jesus Christ, whom you sent7 my anxiety level goes down as my time horizon expands.  I’m comforted then by Paul’s insight, For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.8  It is not so burdensome then to plug these various ideas into each particular occurrence of πορνεία to see which fits with the only true God, and Jesus Christ I am beginning to know in part, in a mirror indirectly.


1 S.M. Baugh in an essay titled, “Cult Prostitution In New Testament Ephesus: A Reappraisal,” published in the Journal of the Evangelical Theological Society in 1999, denies that: “Despite the received opinion to the contrary, I do not believe that cult prostitution was practiced in Greek (and Roman) regions of the NT era. The evidence thought to support this institution in the cities of Corinth and Ephesus was found wanting in our brief survey of Strabo and a few other authors. Finally, we looked at some of the positive evidence from Ephesus to show that the priestesses of Artemis – wrongly thought by many today to be a fertility or mother goddess – were no more than daughters of noble families, whose terms of office involved them in the honorary public roles and the financial obligations which typified priestly offices in Greek state cults. A priestess of Artemis compares better with a Rose Bowl queen or with Miss Teen America than with a cult prostitute. Indeed, there are some hints in the literature (e.g. Xenophon of Ephesus) that the girl-priestesses may have been chosen because they best resembled the chaste maiden-goddess.”

2 Ezekiel 23:5, 6, 12-15 (NET)  πορνείαν (a form of πορνεία) is the translation of תזנותיה (taznûṯ) in the Septuagint [See: Greek World, 18:53] in Ezekiel 23:14.

3 Isaiah 29:13 (NET) Table

5 Ezekiel 23:3 (NET) Table

6 Romans 3:24 (NET)

7 John 17:3 (NET)

8 1 Corinthians 13:12 (NET)