Tag Archives: 1 John 3:17

Who Am I? Part 13

Posted on by

I returned to the same church I had left, believing they were right and I was wrong.  I resurrected my god of punishment, more or less, and resolved to be a do-it-yourself-Christian with renewed vigor.  I began to worship my own free will again, though I would have denied it if anyone had told me.  I only recognize two things different from before my prodigal years.

First, I was done with sin.  I would never have said that aloud.  I’m not sure I ever thought it through.  It certainly wasn’t true yet in any practical sense.  But I had returned with real adult sins to my credit and I was sick and tired of it.  I can trace that very clearly back to my prodigal years.

Second, I wanted to study the Bible.  It wasn’t like before when there were times that I wanted to study the Bible because I was a studious person.  Trying to study the Bible always cured me of my “studious person” desire.  After my prodigal years I caught myself reading and studying the Bible when I didn’t particularly want to read or study the Bible.  I trace that back to God’s answer to a prayer:

“If you’re really out there, I really want to know you.”

It wasn’t a prayer of great faith.  “If you’re really out there,” doesn’t score very high on any faith-o-meter.  It was little more than a flicker of “hope” that “God might still be there waiting for any who might perchance call upon Him.”[1]  And yet it was the prayer that was answered.

It was a prayer of my own free will in some sense.  No one held a gun to my head to force me to walk to the kitchen and look out at the sky.  No one beat or tortured me until I said the words.  But when I consider the actual words I prayed I find it more difficult to believe that they were the result of my own free will.

My prayer was a conditional statement.  It would be several years before I went back to school, took Logic 101 and understood that the only condition I placed upon God was his existence.  There was no list of personal goals, plans, hopes, dreams, other conditions that God must meet to obtain my loyalty or, in this prayer, my desire (my will) to know Him.

Once I returned to the church and the people I grew up among many if not all of my conditions returned, but even that didn’t alter my new desire to read and study the Bible.  Even when it wasn’t always exactly my desire, I caught myself doing it anyway.  And I was several years from understanding that I had prayed for eternal life as Jesus’ defined it.  Where did the words of this prayer come from?

I’m going to consider a passage from John’s first letter about knowing God.  It’s not too hard to imagine that these words were somewhere in my memory from somewhere in my past.  I’ll begin at his discussion of love and eternal life (1 John 3:14, 15 NET):

We know that we have crossed over from death to life because we love (ἀγαπῶμεν, a form of ἀγαπάω) our fellow Christians.  The one who does not love[2] (ἀγαπῶν, another form of ἀγαπάω) remains in death.  Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him.[3]

As a do-it-yourself-Christian I assumed I should love other Christians (KJV: the brethren) in my own strength to prove that I was one, too.  I understood that Everyone who hates his fellow Christian is a murderer, and you know that no murderer will go to heaven.  John, however, was thinking here of ζωὴν αἰώνιον (eternal life) as something potentially residing (μένουσαν, a form of μένω) in one, rather than as a place one might go.  This is much more like Jesus’ understanding of αἰώνιος ζωὴ (John 17:3 NET):

Now this is eternal life (αἰώνιος ζωὴ)—that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent.

The Greek word translated know in the phrase We know was not the same as γινώσκωσιν above.  Rather, it was οἴδαμεν (a form of εἴδω), to know by seeing or experiencing.  John was not describing a rule to obey in my own strength so much as a sign to recognize that I had crossed over from death to life.

The second definition of ἀγαπάω in the Koine Greek Lexicon online is “to accept the authority of (someone), display respect for (someone).”  Though “believing” my fellow Christians “were right and I was wrong” would eventually become somewhat problematic, I probably should have recognized, or would have benefitted from recognizing, this insight as at least the beginning of the love of God stirring within me, an aspect of the fruit of the Holy Spirit residing in me.

I have argued alternatively that fellow Christians was too restrictive or not restrictive enough a translation of τοὺς ἀδελφούς (KJV: the brethren).  Regardless, it doesn’t alter Jesus’ teaching (Matthew 5:43-45 NET):

You have heard that it was said, ‘Love (ἀγαπήσεις, another form of ἀγαπάω) your neighbor’ and ‘hate your enemy.’  But I say to you, love (ἀγαπᾶτε, another form of ἀγαπάω) your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].

As a rule to obey in my own strength, loving my enemies seems daunting if not even a little stupid.  But to be like my Father in heaven, loving with the love that flows from his Spirit dwelling within me, is completely doable despite the how-to-do-that being a little tricky to learn.  John was explicitly clear about the quality of this love (1 John 3:16 NET):

We have come to know love (ἀγάπην, a form of ἀγάπη) by this: that Jesus laid down his life for us; thus we ought to lay down[4] our lives for our fellow Christians.

The Greek word translated We have come to know is ἐγνώκαμεν (another form of γινώσκω), like that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God…  So I have everything Jesus said and did in the Gospel narratives to define this love as well as the Holy Spirit’s verbal definition given through Paul (1 Corinthians 13:1-13 NET):

If I speak in the tongues of men and of angels, but I do not have love (ἀγάπην, a form of ἀγάπη), I am a noisy gong or a clanging cymbal.  And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove[5] mountains, but do not have love (ἀγάπην, a form of ἀγάπη), I am nothing.  If I give away everything I own, and if I give over my body in order to boast, but do not have love (ἀγάπην, a form of ἀγάπη), I receive no benefit [Table].

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love (ἀγάπη) does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.

Love (ἀγάπη) never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table].  For[6] we know in part, and we prophesy in part, but when what is perfect comes,[7] the partial will be set aside.  When I was a child, I talked like a child, I thought like a child, I reasoned like a child.  But when I became an adult, I set aside childish ways.  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.  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).

John continued (1 John 3:17 NET):

But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love (ἀγάπη) of God reside in such a person?

It was exceptionally childish of me as a do-it-yourself-Christian to think that I could love like God by turning Paul’s definition of love into rules I would obey in my own strength.  John was fairly clear here, writing about the love of God that might reside (μένει, another form of μένω) in a person (much like eternal life).  Here one does not manufacture the love but possibly shuts off (κλείσῃ, a form of κλείω) his compassion.  I wonder if I should consider his (αὐτοῦ, a form of αὐτός) here as a reference to God.

John continued (1 John 3:18-20 NET):

Little children,[8] let us not love (ἀγαπῶμεν, a form of ἀγαπάω) with word or with tongue but in deed and truth.  And by this we will know[9] that we are of the truth and will convince our conscience[10] in his presence, that if our conscience condemns us, that God is greater than our conscience and knows all things.

As a child I had adapted my understanding of the meaning of my elders’ words to better accommodate what they actually did.  As a do-it-yourself-Christian I understood word (λόγῳ, a form of λόγος) and tongue (γλώσσῃ, a form of γλῶσσα) as faith, and deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ) as my own works.  So, by our own works we will know (γνωσόμεθα, a form of γινώσκω) that we are of the truth (ἀληθείας, a form of ἀλήθεια) and will convince our conscience in his presence.  The only sense I could make of the next verse then was that God would forgive us for not loving like God in our own strength.

The idea that we would actually love like God in his strength by his Holy Spirit eluded me, as did what I misconstrued as the goal of Christian faith and obedience—to get God to do what we want—since I failed so miserably to love like God in my own strength (1 John 3:21, 22 NET):

Dear friends, if our conscience does not condemn us,[11] we have confidence in the presence of God, and whatever we ask we receive from[12] him, because we keep his commandments and do the things that are pleasing to him.

And the one who sent me is with me, Jesus said.  He[13] has not left me alone because I always do those things that please him.[14]  The Greek words translated those things that please here and the things that are pleasing above were τὰ ἀρεστὰ.  This connection was troubling since Jesus seemed to credit his perfect obedience with the fact that the Father has not left me alone.  But it became enlightening as well as I began to suspect that God had not left me alone even during my prodigal years when I had claimed to be an atheist.  I searched for some reason to explain it since I was unpersuadable that I’m so much more adorable than Jesus.

John continued (1 John 3:23, 24 NET):

Now this is his commandment: that we believe in the name of his Son Jesus Christ and love (ἀγαπῶμεν, a form of ἀγαπάω) one another, just as he gave us the commandment.  And the person who keeps his commandments resides in God, and God in him.  Now by this we know (γινώσκομεν, another form of γινώσκω) that God resides in us: by the Spirit he has given us.

Over time it became harder and harder to believe that my faith and obedience caused me to reside in God and He in me.  Slowly, I began to suspect that the Holy Spirit He had given me was God residing in me and the cause of my residing in Him.  My faith and obedience, such as they were, were the result of his presence, and signs that it was so.  For from him and through him and to him are all things.  To him be glory forever!  Amen.[15]

Tables comparing 1 John 3:14, 15; 3:16; 1 Corinthians 13:2; 13:9, 10; 1 John 3:18, 19; 3:21, 22 and John 8:29 in the NET and KJV follow.

1 John 3:14, 15 (NET) 1 John 3:14, 15 (KJV)
We know that we have crossed over from death to life because we love our fellow Christians.  The one who does not love remains in death. We know that we have passed from death unto life, because we love the brethren.  He that loveth not his brother abideth in death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῷ θανάτῳ ημεις οιδαμεν οτι μεταβεβηκαμεν εκ του θανατου εις την ζωην οτι αγαπωμεν τους αδελφους ο μη αγαπων τον αδελφον μενει εν τω θανατω ημεις οιδαμεν οτι μεταβεβηκαμεν εκ του θανατου εις την ζωην οτι αγαπωμεν τους αδελφους ο μη αγαπων τον αδελφον μενει εν τω θανατω
Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν πας ο μισων τον αδελφον αυτου ανθρωποκτονος εστιν και οιδατε οτι πας ανθρωποκτονος ουκ εχει ζωην αιωνιον εν αυτω μενουσαν πας ο μισων τον αδελφον αυτου ανθρωποκτονος εστιν και οιδατε οτι πας ανθρωποκτονος ουκ εχει ζωην αιωνιον εν εαυτω μενουσαν
1 John 3:16 (NET) 1 John 3:16 (KJV)
We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our lives for our fellow Christians. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι εν τουτω εγνωκαμεν την αγαπην οτι εκεινος υπερ ημων την ψυχην αυτου εθηκεν και ημεις οφειλομεν υπερ των αδελφων τας ψυχας τιθεναι εν τουτω εγνωκαμεν την αγαπην οτι εκεινος υπερ ημων την ψυχην αυτου εθηκεν και ημεις οφειλομεν υπερ των αδελφων τας ψυχας τιθεναι
1 Corinthians 13:2 (NET) 1 Corinthians 13:2 (KJV)
And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
|καὶ ἐὰν| ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν |καὶ ἐὰν| ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη |μεθιστάναι|, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. και εαν εχω προφητειαν και ειδω τα μυστηρια παντα και πασαν την γνωσιν και εαν εχω πασαν την πιστιν ωστε ορη μεθιστανειν αγαπην δε μη εχω ουθεν ειμι και εαν εχω προφητειαν και ειδω τα μυστηρια παντα και πασαν την γνωσιν και εαν εχω πασαν την πιστιν ωστε ορη μεθιστανειν αγαπην δε μη εχω ουθεν ειμι
1 Corinthians 13:9, 10 (NET) 1 Corinthians 13:9, 10 (KJV)
For we know in part, and we prophesy in part, For we know in part, and we prophesy in part.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν εκ μερους γαρ γινωσκομεν και εκ μερους προφητευομεν εκ μερους δε γινωσκομεν και εκ μερους προφητευομεν
but when what is perfect comes, the partial will be set aside. But when that which is perfect is come, then that which is in part shall be done away.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται οταν δε ελθη το τελειον τοτε το εκ μερους καταργηθησεται οταν δε ελθη το τελειον τοτε το εκ μερους καταργηθησεται
1 John 3:18, 19 (NET) 1 John 3:18, 19 (KJV)
Little children, let us not love with word or with tongue but in deed and truth. My little children, let us not love in word, neither in tongue; but in deed and in truth.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ τεκνια μου μη αγαπωμεν λογω μηδε γλωσση αλλ εργω και αληθεια τεκνια μου μη αγαπωμεν λογω μηδε τη γλωσση αλλ εν εργω και αληθεια
And by this we will know that we are of the truth and will convince our conscience in his presence, And hereby we know that we are of the truth, and shall assure our hearts before him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
[Καὶ] ἐν τούτῳ γνωσόμεθα ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὴν καρδίαν ἡμῶν και εν τουτω γινωσκομεν οτι εκ της αληθειας εσμεν και εμπροσθεν αυτου πεισομεν τας καρδιας ημων και εν τουτω γινωσκομεν οτι εκ της αληθειας εσμεν και εμπροσθεν αυτου πεισομεν τας καρδιας ημων
1 John 3:21, 22 (NET) 1 John 3:21, 22 (KJV)
Dear friends, if our conscience does not condemn us, we have confidence in the presence of God, Beloved, if our heart condemn us not, then have we confidence toward God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀγαπητοί, ἐὰν ἡ καρδία [ἡμῶν] μὴ καταγινώσκῃ, παρρησίαν ἔχομεν πρὸς τὸν θεόν αγαπητοι εαν η καρδια ημων μη καταγινωσκη ημων παρρησιαν εχομεν προς τον θεον αγαπητοι εαν η καρδια ημων μη καταγινωσκη ημων παρρησιαν εχομεν προς τον θεον
and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὃ ἐὰν αἰτῶμεν λαμβάνομεν ἀπ᾿ αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν και ο εαν αιτωμεν λαμβανομεν παρ αυτου οτι τας εντολας αυτου τηρουμεν και τα αρεστα ενωπιον αυτου ποιουμεν και ο εαν αιτωμεν λαμβανομεν παρ αυτου οτι τας εντολας αυτου τηρουμεν και τα αρεστα ενωπιον αυτου ποιουμεν
John 8:29 (NET) John 8:29 (KJV)
And the one who sent me is with me.  He has not left me alone because I always do those things that please him. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὁ πέμψας με μετ᾿ ἐμοῦ ἐστιν· οὐκ ἀφῆκεν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε και ο πεμψας με μετ εμου εστιν ουκ αφηκεν με μονον ο πατηρ οτι εγω τα αρεστα αυτω ποιω παντοτε και ο πεμψας με μετ εμου εστιν ουκ αφηκεν με μονον ο πατηρ οτι εγω τα αρεστα αυτω ποιω παντοτε

[1] Who Am I?, Part 3[2] The Stephanus Textus Receptus and Byzantine Majority Text had τον αδελφον (KJV: the brethren) following love (KJV: loveth).  The NET parallel Greek text and NA28 did not.

[3] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had αὐτῷ here, where the Byzantine Majority Text had εαυτω.

[4] The NET parallel Greek text and NA28 had θεῖναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had τιθεναι.

[5] The NET parallel Greek text and NA28 had μεθιστάναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθιστανειν (KJV: that I could remove).

[6] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had γὰρ here, where the Byzantine Majority Text had δε.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had τοτε (KJV: then) here.  The NET parallel Greek text and NA28 did not.

[8] The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: My) following Little children.  The NET parallel Greek text and NA28 did not.

[9] The NET parallel Greek text and NA28 had γνωσόμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had γινωσκομεν (KJV: we know).

[10] The NET parallel Greek text and NA28 had τὴν καρδίαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had τας καρδιας (KJV: our hearts).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had ημων here.  The NET parallel Greek text and NA28 did not.

[12] The NET parallel Greek text and NA28 had ἀπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρ (KJV: of).

[13] The Stephanus Textus Receptus and Byzantine Majority Text had ο πατηρ (KJV: the Father) here.  The NET parallel Greek text and NA28 did not.

[14] John 8:29 (NET)

[15] Romans 11:36 (NET)

Romans, Part 73

Posted on by

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

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

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

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

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

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

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

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

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

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

NET

 Parallel Greek NETS

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

Hebrews 8:10

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

Hebrews 8:10

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

Ieremias 38:33 (31:33)

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

Jeremiah 31:33

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

NET

 Parallel Greek NETS

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

Hebrews 8:11

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

Hebrews 8:11

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

Ieremias 38:34a (31:34a)

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

Jeremiah 31:34a

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

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

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

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

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

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

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

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

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

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

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

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

[1] Romans 12:13 (NET)

[2] Mark 12:30a (NET)

[3] Luke 24:45 (NET)

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

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

[6] Romans 6:6 (NET)

[7] Colossians 1:21 (NET)

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

[9] Hebrews 8:10 (NET)

[10] Hebrews 10:16 (NET)

[11] Hebrews 8:11 (NET)

[12] John 17:3 (NET)

[13] 1 John 5:20 (NET)

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

[15] Mark 12:30a (NET)

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

[17] Ephesians 6:10 (NET)

[18] 2 Thessalonians 1:9 (NET)

[19] 1 Peter 4:11 (NET)

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

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

[22] 1 John 3:17 (NET)

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

[24] Hebrews 13:2 (NET)

[25] Ephesians 2:10b (NET)