Tag Archives: 1 John 4:15-16

Fear – Exodus, Part 9

Posted on by

Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand – when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him.  When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid (yârêʼ)[1] to approach him.[2]  The Greek word ἐφοβήθησαν (a form of φοβέω)[3] was chosen for this fear in the Septuagint.  This word occurs in the phrase ἐφοβήθησαν φόβον[4] μέγαν[5] in Mark’s gospel and was translated, They were overwhelmed by fear.[6]

Jesus and his disciples were crossing the Sea of Galilee in a boat.  Now a great windstorm developed and the waves were breaking into the boat, so that the boat was nearly swamped.[7]  Jesus was asleep in the stern.  His disciples woke him up and said to him, “Teacher, don’t you care that we are about to die?”  So he got up and rebuked the wind, and said to the sea, “Be quiet! Calm down!”  Then the wind stopped, and it was dead calm.[8]

I thought Jesus rebuked them then.  “Why are you cowardly?” He said according to Mark’s account (which I assume was Peter’s account and Mark served as chronicler, if not his scribe).  Do you still not have faith?”[9]  In Matthew’s account Jesus’ rebuke—“Why are you cowardly, you people of little faith?”[10]—came even before He calmed the storm.  (Matthew/Levi hadn’t been called yet, according to Matthew.[11])  Of course, the text doesn’t actually say that Jesus rebuked them.

He rebuked (ἐπετίμησεν, a form of ἐπιτιμάω)[12] the wind (the cause[13] of the problem, if you will), and said (εἶπεν, a form of ῥέω)[14] to the sea as He said (εἶπεν) to his disciples.  Matthew recorded what He said (λέγει, a form of λέγω)[15] to his disciples, and how He rebuked (ἐπετίμησεν) the winds and the sea.  But when I believed that my faith was the work that made me worthy of heaven—Why are you cowardly?  Do you still not have faith? and Why are you cowardly, you people of little faith?—stung like rebuke.  My opinion began to change, however, after I began to believe that his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence,[16] and that credited righteousness[17] was a functional,[18] rather than merely a formal,[19] righteousness.

My original opinion about Jesus’ rebuke was rendered absurd when I began to believe that even faith did not come out of or out from me: For by grace you are saved through faith (πίστεως, a form of πίστις),[20] and this is not from yourselves (καὶ[21] τοῦτο[22] οὐκ[23] ἐξ[24] ὑμῶν[25]), it is the gift of God.[26]  I heard the argument that this (τοῦτο, literally these) cannot refer back to faith (πίστεως) because τοῦτο “is neuter plural and ‘Faith’ [πίστεως] is feminine.”[27]  And I certainly tried to live by its consequences: “God bestows grace on those who faithfully obey His truth (Romans 6:15-18).  Man’s obedient faith does not cancel grace.  The fact is that an obedient faith allows initial grace (Acts 2:38) and permits continual grace (1 John 1:7).”[28]  My faith proved beyond a shadow of a doubt that it was never up to the task.  On the other hand, “Grace is feminine…And even Salvation (as a noun) is feminine.”[29]  So τοῦτο (literally these) refers to none of them or all three of them.

Though now it seems somewhat redundant and unnecessary to say that God’s grace is not from yourselves, there was a time when I needed to hear that his grace was not from works, so that no one can boast.[30]  Though now it seems somewhat redundant and unnecessary to say that God’s salvation is not from yourselves, there was a time when I needed to hear that his salvation was not from works, so that no one can boast.  Likewise there was a time when I reached the end of MY faith and needed to hear that even faith is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.[31]  It is Christ’s faithfulness, not mine, the fruit of his Spirit.

And notice how easily these lofty requirements are fulfilled when the faithfulness in question is Christ’s rather than mine: “God bestows grace on those who faithfully obey His truth.  [Christ’s] obedient faith does not cancel grace.  The fact is that an obedient faith allows initial grace and permits continual grace.”  I say, live by the Spirit and you will not carry out the desires of the flesh.[32]  And, the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.[33]

I’m not thinking here of the works of the flesh,[34] but that desire of the flesh that is most perniciously opposed to the Spirit[35] even after its works are largely under his control; namely, the desire to be accepted by God as righteous by my own works on my own terms.  But woe to you, experts in the law and you Pharisees, hypocrites, Jesus said to men who pursued that kind of righteousness.  You keep locking people out of the kingdom of heaven!  For you neither enter nor permit those trying to enter to go in.[36]  I know Paul didn’t explicitly say that this is a desire of the flesh in his letter to the Galatians, so I may be giving the flesh more credit than it deserves.  Perhaps the desire to be right is nothing more than a perversion or short-circuiting of a God-given hunger and thirst for righteousness.[37]  Regardless, the fruit and the glory are God’s, not mine.

The Greek word for this “obedient faith” in the New Testament is ὑπακοή.  At the beginning and the end of his letter to the Romans Paul went out of his way to make it clear that he did not mean “my own works by my own righteousness,” in fact, he called it faith’s obedience (Romans 1:5; 16:25-27 NET):

Through him we have received grace and our apostleship to bring about the obedience of faith (ὑπακοὴν[38] πίστεως) among all the Gentiles on behalf of his name.

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God [κατ᾿[39] ἐπιταγὴν[40] τοῦ[41] αἰωνίου[42] θεοῦ[43]] to bring about the obedience of faith [εἰς[44] ὑπακοὴν πίστεως] – to the only wise God, through Jesus Christ, be glory forever!   Amen.

While it is correct to translate ὑπακοή obedience relative to the Greek language, when Paul used ὑπακοή, even alone, relative to the Gospel he did not refer to “my own works by my own righteousness” any more than his use of the word θεοῦ referred to Zeus, Hera, Apollo or Aphrodite.  So I have to ask, how harshly did the Lord Jesus criticize his disciples for not demonstrating the faith He had not yet given them?  And look, I am sending you what my Father promised, Jesus told his Apostles after his resurrection.  But stay in the city until you have been clothed with power from on high.[45]

Jesus’ disciples knew, or suspected, that He was the Messiah, or Christ.  That’s why they followed Him, according to John’s Gospel account.  Andrew, the brother of Simon Peter, was one of the two disciples who heard what John [the Baptist] said and followed Jesus.  He first found his own brother Simon and told him, “We have found the Messiah (Μεσσίαν, a form of Μεσσίας)!”[46] (which is translated Christ [χριστός]).[47]  Philip found Nathanael and told him, “We have found the one Moses wrote about in the law, and the prophets also wrote about – Jesus of Nazareth, the son of Joseph.”[48]

Up to that time a messiah (Hebrew: mâshı̂yach, maw-shee’-akh) was simply a man anointed by God for a specific purpose.  Though incredulous at first that anything good could come out of Nazareth,[49] when he met Jesus, Nathaniel revealed some of his expectation regarding this particular anointed one at this particular time in Israel’s history, Rabbi, you are the Son of God (υἱὸς τοῦ θεοῦ); you are the king of Israel![50]  I’m not sure what Nathaniel meant by υἱὸς τοῦ θεοῦ.  I don’t think he recognized yet that Jesus was Yahweh in human flesh.  I do think it is that particular lack of faith to which Jesus referred when He said, Why are you cowardly?  Do you still not have faith? or Why are you cowardly, you people of little faith?  I’m just not so sure any more that it was a rebuke.

The word translated cowardly in both Mark’s and Matthew’s accounts is δειλοί, a form of δειλός.[51]  Online in a section labeled HELPSTM Word-studies it reads, “deilós is always used negatively in the NT and stands in contrast to the positive fear which can be expressed by 5401 /phóbos [φόβος] (‘fear,’ see Phil 2:12).”[52]  Actually δειλός only occurs three or perhaps four times in the New Testament.  The fourth was rejected by the writer(s) of this particular definition: So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe (δέους, possibly another form of δειλός).[53]  This is quite similar to Philippians 2:12 (NET): So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe (φόβου, a form of φόβος)[54] and reverence…

In a section labeled “Forms and Transliterations” at the bottom of the web-page in the Bible Hub δέους is listed along with δειλοί: “δειλοι, δειλοί, δειλοις, δειλοίς, δειλοῖς, δειλός, δεους, δέους.”  It is a form of δέος (δειλός is from δέος in Strong’s) according to the Greek Word Study Tool,[55] but it is a form of αἰδώς[56] according to Strong’s Exhaustive Concordance.  The NET online Bible jumps to αἰδώς if I click on awe in English.  If I click on δέους in Greek the busy signal spins perpetually.  If δέους actually is another form of δειλός, Jesus’ saying might have been translated, Why are you [awestruck]?

The problem is, the one time δειλοῖς (another form of δειλός) occurs in the New Testament it is first in the list of the damned: But to the cowards (δειλοῖς), unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur.  That is the second death.[57]  And so Thayer’s Greek Lexicon reads, “δειλός, δείλη, δειλόν (δείδω to fear), timid, fearful: Matthew 8:28 [actually, Matthew 8:26]; Mark 4:40; in Revelation 21:8 of Christians who through cowardice give way under persecutions and apostatize. (From Homer down.)”[58]

Before I get too carried away by the idea that the Lord Jesus used δειλός in the same way that Homer used it, I’ll look more deeply into the context in Revelation.  But that kind of confusion could explain why Peter believed that Jesus wanted him to die[59] defending Him with a sword in the garden of Gethsemane.

The damned in Revelation were contrasted to one who conquers: The one who conquers (νικῶν, a form of νικάω)[60] will inherit these things, and I will be his God and he will be my son.[61]  The one who conquers (νικῶν, a form of νικάω) will in no way be harmed by the second death.[62]  The one who conquers (νικῶν, a form of νικάω) I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.[63]

And to the one who conquers (νικῶν, a form of νικάω) and who continues in my deeds (τὰ ἔργα[64] μου[65]) until the end, I will give him authority over the nations…[66]  The one who conquers (νικῶν, a form of νικάω) will be dressed like [the few individuals in Sardis who have not stained their clothes][67] in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.[68]  I have not found your deeds complete (σου |τὰ| ἔργα πεπληρωμένα[69]) in the sight of my God,[70] the Lord complained against most in Sardis.  Wake up then, and strengthen what remains,[71] He said, remember what (πῶς)[72] you received (εἴληφας, a form of λαμβάνω)[73] and heard, and obey it, and repent.[74]

Ordinarily, εἴληφας, a form of λαμβάνω, means to take.[75]  Of course, coupled with πῶς which means how, in what way (translated what), the translation received makes more sense.  How could anyone take from the Lord except to receive what He has given?  What do you have that you did not receive (ἔλαβες, another form of λαμβάνω)?  And if you received (ἔλαβες) it, why do you boast as though you did (λαβών, another form of λαμβάνω) not?[76]

Translated as remember what you received I think of the Holy Spirit and all the righteousness, both fruit and gifts, that flows from Him: the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[77]  And we have different gifts according to the grace given to us.  If the gift is prophecy, that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.[78]

On the other hand if I think of it translated as remember what you [took], I am reminded of the law: You shall not take (Septuagint, λήμψῃ,[79] another form of λαμβάνω) the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes (Septuagint, λαμβάνοντα,[80] another form of λαμβάνω) his name in vain.[81]  Most in Sardis had not continued in Christ’s deeds, τὰ ἔργα μου (literally, my works, these works of mine).  They had not come into the light, so that it may be plainly evident that [their] deeds have been done in [or, by] God.[82]  They relied on their own works.  I have not found your deeds complete (ἔργα πεπληρωμένα [a form of πληρόω, fulfilled]) in the sight of my God, Jesus said.  He came to fulfill his works in and through us who believe (Matthew 5:17 NET):

Do not think that I have come to abolish (καταλῦσαι, a form of καταλύω)[83] the law or the prophets.  I have not come to abolish (καταλῦσαι, a form of καταλύω) these things but to fulfill (πληρῶσαι, a form of πληρόω) them.

One of the things the one who conquers will inherit[84] is a promise: To the one who is thirsty (διψῶντι, a form of διψάω)[85] I will give water free of charge from the spring of the water of life.[86]  The translators admitted (NET note 13) that they added the word water because it “is implied.  Direct objects were frequently omitted in Greek when clear from the context.”  So the text reads, To the one who is thirsty I will give free of charge from the spring of the water of life.  The implied direct object in this case is not water but righteousness: Blessed are those who hunger and thirst (διψῶντες, another form of διψάω) for righteousness, for they will be satisfied.[87]

Everyone who drinks some of this water will be thirsty (διψήσει, another form of διψάω) again, Jesus, pointing at a well, told a Samaritan woman.  But whoever drinks some of the water that I will give him will never be thirsty (διψήσει, another form of διψάω) again, but the water that I will give him will become in him a fountain of water springing up to eternal life.[88]  So the way that righteousness, the will of God, is achieved in heaven is through free access to God’s Holy Spirit, not an occasional spurt of righteousness, but a spring or fountain springing up to eternal life, which is not so much a timeless time or place as an eternal way of life.  And so it is on earth: may your will be done (γενηθήτω, a form of γίνομαι, literally become)[89] on earth as it is in heaven.[90]

And so it was with our Lord and Savior: I will grant the one who conquers (νικῶν, a form of νικάω) permission to sit with me on my throne, just as I too conquered (ἐνίκησα, a form of νικάω) and sat down with my Father on his throne.[91]  For everyone who has been fathered by God conquers (νικᾷ, a form of νικάω) the world.  This is the conquering power that has conquered (νικήσασα, a form of νικάω) the world: our faith.  Now who is the person who has conquered (νικῶν, a form of νικάω) the world except the one who believes that Jesus is the Son of God?[92]  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 [the fruit of his Spirit] that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him [Table].[93]

With that in mind I want to reconsider the story of Jesus calming the wind and the waves.  I’ll use my imagination along with a psalm to get into the scene a little deeper.  When a great windstorm developed and the waves first began breaking into the boat,[94] though the other disciples may have been immediately afraid, I imagine Peter, Andrew, James and John took it in stride, for they were fishermen (Psalm 107:23-25 NET).

Some traveled on the sea in ships, and carried cargo over the vast waters.  They witnessed the acts of the Lord, his amazing feats on the deep water.  He gave the order for a windstorm, and it stirred up the waves of the sea.

As Peter gave orders to man the sail, ropes or oars, I imagine he smiled to himself that Jesus could sleep through it all.  Obviously, the Messiah wasn’t worried that He might drown in a storm on the Sea of Galilee (Psalm 107:26a NET Table).

They reached up to the sky, then dropped into the depths.

That’s an apt description of a boat riding out a storm fairly successfully.  But in the midst of an inland lake, the longer the wind blows, the more confused the waves become as they bounce back from every shore.  In the dark with no clue where the next wave would come from, it became almost impossible to head into the waves, so that the boat was nearly swamped.[95]  As the level of the water rose inside the boat, I imagine Peter’s amusement gave way to dismay, that the Messiah could sleep through it all (Psalm 107:26b-28a NET).

The sailors’ strength left them because the danger was so great [Table].  They swayed and staggered like a drunk, and all their skill proved ineffective.  They cried out to the Lord in their distress…

Teacher, don’t you care that we are about to die?[96] Peter roused Jesus from his slumber.  I imagine that it was Peter, telling on himself through Mark (Psalm 107:28b, 29 NET).

…he delivered them from their troubles.  He calmed the storm, and the waves grew silent.

Granted, there are more appropriate ways to cry out to the Lord at the end of one’s own faith.  I’ve certainly said worse than—Teacher, don’t you care that we are about to die?—but the Lord’s love is not easily angered or resentful.[97]  And with time in, living at the edge of my faith, his peace and patience work out more appropriate prayers for salvation in me.  My point in all this is that Jesus was not concerned with the fear his disciples felt during the storm.  They responded more or less appropriately to that fear according to the Scripture.

Hear how the words—Why are you cowardly?  Do you still not have faith?—sound, if they were spoken quietly with a smile and a wink as Jesus headed back to bed, rather than an imperious scowl.  Granted, the order of events in Matthew’s Gospel account lends more credence to that imperious scowl, but then in Matthew the phrase you people of little faith[98] is one word, ὀλιγόπιστοι (a form of ὀλιγόπιστος).[99]  Knowing that, it sounds more like a pet name or a term of endearment than a curse, or even a rebuke.

Where the disciples were in danger of diverging from Scripture was after Jesus calmed the storm, after He revealed that this particular Messiah was in fact Yahweh (Psalms 65:5-7; 89:8, 9; 93:3, 4 NET), who spoke to the wind and the waves and, Even the wind and sea obey him![100]  The sailors [in the psalm] rejoiced because the waves grew quiet, and he led them to the harbor they desired.[101]  Jesus disciples were overwhelmed by fear (ἐφοβήθησαν φόβον μέγαν).[102]

So, when Aaron and all the Israelites…were afraid (Septuagint, ἐφοβήθησαν, a form of φοβέω) to approach [Moses] because the skin of his face shone,[103] they were not frightened by a strange sight.  They had seen stranger sights.  They were frightened by the implication of Moses’ shining face, that Moses was becoming like Yahweh.  The fear of becoming like God, if it is not faced, could keep one from conquering, from inheriting, and from hearing the Lord say, I will be his God and he will be my son.[104]

So that fear fully deserves its place first in the list of the damned.  Aaron and all the Israelites faced that fear, however, and drew near to Moses anyway.  Jesus’ Apostles, except for Judas Iscariot, faced it and overcame by faith in Him, because everyone who has been fathered by God conquers the world.[105]

[2] Exodus 34:29, 30 (NET)

[4] a form of φόβος

[5] a form of μέγας

[7] Mark 4:37 (NET)

[8] Mark 4:38, 39 (NET)

[9] Mark 4:40 (NET)

[10] Matthew 8:26 (NET)

[11] Matthew 9:9 (NET) As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him.  And he got up and followed him.

[13] Now a great windstorm (λαῖλαψ μεγάλη [another form of μέγας]) developed and the waves, careening back and forth between the shores of the lake called the Sea of Galilee, were the result.

[15] Matthew 8:26 (NET)

[16] 2 Peter 1:3 (NET)

[17] Romans 4

[22] a form of οὗτος

[25] a form of σύ; of you

[26] Ephesians 2:8 (NET)

[30] Ephesians 2:9 (NET)

[31] Ephesians 2:8, 9 (NET)

[32] Galatians 5:16 (NET)

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

[36] Matthew 23:13 (NET)

[38] a form of ὑπακοή

[40] a form of ἐπιταγή

[41] a form of ὁ

[42] a form of αἰώνιος, of eternal

[43] a form of θεός, of God

[45] Luke 24:49 (NET) Table

[47] John 1:40, 41 (NET)

[48] John 1:45 (NET)

[49] John 1:46 (NET)

[50] John 1:49 (NET)

[53] Hebrews 12:28 (NET)

[57] Revelation 21:8 (NET)

[59] The Soul

[61] Revelation 21:7 (NET)

[62] Revelation 2:11b (NET)

[63] Revelation 3:12 (NET)

[64] a form of ἔργον

[65] a form of ἐγώ

[66] Revelation 2:26 (NET)

[68] Revelation 3:5 (NET)

[69] a form of πληρόω

[70] Revelation 3:2b (NET)

[71] Revelation 3:2a (NET)

[74] Revelation 3:3a (NET)

[75] Revelation 11:17b (NET) …you have taken (εἴληφας) your great power and begun to reign.

[77] Galatians 5:22, 23 (NET)

[78] Romans 12:6-8 (NET)

[79] http://www.ericlevy.com/lxx/?Book=Gen&Chapter=24  Point to the word with the mouse to see a popup translation; then point to “search” in the popup to see another popup with the root form of the word.

[81] Exodus 20:7 (NET) Table

[82] John 3:21 (NET)

[86] Revelation 21:6 (NET)

[87] Matthew 5:6 (NET)

[88] John 4:13, 14 (NET)

[90] Matthew 6:10 (NET) Table

[91] Revelation 3:21 (NET)

[92] 1 John 5:4, 5 (NET)

[93] 1 John 4:15, 16 (NET)

[94] Mark 4:37a (NET)

[95] Mark 4:37b (NET)

[96] Mark 4:38 (NET)

[97] 1 Corinthians 13:5 (NET)

[98] Matthew 8:26 (NET)

[100] Mark 4:41 (NET)

[101] Psalm 107:30 (NET)

[102] Mark 4:41 (NET)

[103] Exodus 34:29, 30 (NET)

[104] Revelation 21:7 (NET)

[105] 1 John 5:4 (NET)

The Righteousness of God

Posted on by

A Pharisee named Simon invited Jesus to dinner.  A woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, and she brought an alabaster jar of perfumed oil.[1]  The men reclined on cushions on the floor at a low table.  As she stood (στᾶσα, a form of ἵστημι)[2] behind [Jesus] at his feet, weeping, she began to wet his feet with her tears.  She wiped them with her hair, kissed them, and anointed them with the perfumed oil.[3]

The translators have assumed that στᾶσα is a form of ἵστημι (to stand).  But it may have been a form στάζω (drop, let fall).[4]  As she [collapsed] behind him at his feet, weeping, she began to wet his feet with her tears.  She wiped them with her hair, kissed them, and anointed them with the perfumed oil…makes more dramatic and practical sense.

This scene became the image of ἐγκράτεια[5] for me (erroneously translated self-control), the word at the end of the list Paul called the fruit of the Spirit.[6]  (It was translated temperance before Carrie Nation[7] picked up a hatchet.)  I took it for granted that Jesus’ thirty-something body worked perfectly well, that He had an erection, but that He loved this woman rather than dragging her onto the cushions and fucking[8] her.  I talked about this with a friend once.  He couldn’t believe that Jesus had an erection because that would be a sin.

I might have said that only the young and vigorous could mistake erectile dysfunction for holiness.  As it turned out I didn’t say much at all.  The fourteenth chapter of Romans came to mind:  I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.  For if your brother or sister is distressed because of what you eat, you are no longer walking in love.  Do not destroy by your food someone for whom Christ died.[9]  For better or worse the Scripture the Holy Spirit brings to my mind in the moment is what I take to be the leading of the Spirit.

Personally, I think that a woman kissing my feet, wiping them with her hair and rubbing scented oil on them as she weeps would be a complicated issue for my penis to work out.  At my age it is more prudent to be appreciative when it takes the initiative and demonstrates that kind of rough-and-ready-better-safe-than-sorry attitude.  In fact, if I were inclined to criticize my penis for an erection it would be about the one every morning when I need to urinate.  And though my assessment may be mistaken due to the urgency of the moment, it seems to be more persistent and stubborn, when it is pointed in a direction that no toilet will accommodate, than it ever was when my wife and I might have appreciated such persistence and stubbornness.

As I revisit this scene, however, after over a year and a half of considering the differences between the mind of Christ and the ordinary religious mind, I see so much more here.  It is not just that Jesus exhibited ἐγκράτεια and love.  He rejoiced over this woman.  He was at peace in a social situation I would find incredibly awkward.  He was patient with Simon.  His kindness, his goodness, his faithfulness and his gentleness are all apparent in a scene my religious mind rejects completely.  So now rather than being about ἐγκράτεια alone, this essay is about the righteousness of God.

I’m going to put myself in the scene playing Jesus.  I’ve played Simon often enough in the past.  This will be a new experience for me, just to see how far I can follow Him into God’s righteousness.  Obviously, I have more cultural baggage to deal with than He did.  But I’m going to assume for the sake of argument that I grew up in his culture, a small boy kept back by the women, still sneaking a peek, longing for the day when I would come of an age that I, too, could hang out with the guys, reclining on cushions at the table, barefoot, in a dress.

I’ll start calling the woman by name, rather than a woman of that town, who was a sinner.  John informed us that it was Mary [the sister of Martha and Lazarus] who anointed the Lord with perfumed oil and wiped his feet dry with her hair.[10]  And I’ll assume that the Holy Spirit took control, filled me with ἐγκράτεια and I didn’t act on the impulse of my penis to take Mary right then and there.  So I didn’t sin.  But not sinning is still a long way from God’s righteousness.

Truth be told, I’m not all that likely to fuck Mary in a room full of guys, no matter how bawdy the conversation or bold the invitation was.  I’m far more likely to pull my feet up under my dress, pretend that her ministrations tickled, and make some face-saving joke at her expense.  But that doesn’t seem like any kind of righteousness at all.  Kicking Mary in the face and telling her to keep her wicked lips and hands off of me is a kind of “righteousness” I’ve heard about, but it’s not really me.  Sitting up, taking her hands in mine, looking into her eyes and saying something like, “Please, whatever this is, this isn’t the time or place for it,” is about all the righteousness I could muster on my own in a room full of guys.

Jesus lay there and let Mary do what she would to his feet, long enough to make Simon very uncomfortable.  Somehow Jesus knew that Mary needed to do this.  I shouldn’t pretend that I don’t know how.  It’s axiomatic to me that Jesus didn’t utilize his own godliness, but trusted the Holy Spirit that descended like a dove from heaven, and…remained on him.[11]  Otherwise, Jesus’ invitation and command, Follow me,[12] is little more than a cruel joke.  But even with the Holy Spirit I can still be dumb as a post when it comes to reading women I know, much less a stranger off the street.

Still, I will say for the sake of argument that the Holy Spirit was able to communicate to me what kind of woman this is who is touching [me], that she is a sinner, and beyond that, that her tears, her kisses, her caresses and scented oil were her way of both confessing, and repenting of, that sin.  Given all of that, I have taken my first step following Jesus into the righteousness of God.  There is no way I could do this on my own, apart from the Holy Spirit.  There are no laws, rules, precepts or guidelines that could possibly help me here.  There are no twelve, five, seven, three, or four steps to a better me that would ever get me here.  So?  Now what?

I’m pretty tired right now, exhausted even, but Jesus turned his attention to Simon.  If I were so deep into the Holy Spirit that I grasped this knowledge of Mary and shared this intimate moment with her, my consciousness, upon returning to Simon and a room full of guys, would be a shock to say the least.  I would probably start making excuses, or try to explain the ineffable.  Jesus, in the kindest and most ingenious way, began to grapple with the judgments of Simon’s religious mind: “If this man were a prophet,” Simon said to himself, “he would know who and what kind of woman this is who is touching him, that she is a sinner.”[13]  How could I possibly follow Him here?

I am skipping over the fact that Jesus knew what Simon was thinking.  Maybe that was the Holy Spirit.  Maybe it was just growing up around religious people.  We’re not very subtle in our disapproval.  Sometimes I think our disapproval is the main way we distinguish ourselves from others.  And, unfortunately, it can become the main way we demonstrate “our righteousness.”  So I think Jesus may have known what Simon was thinking with or without the Holy Spirit.

“Simon, I have something to say to you,” Jesus said.  “Say it, Teacher,” [14] Simon replied.  It’s a small thing, perhaps, but I know me.  Even if the Holy Spirit gave me this wonderful story in the moment, I’m not convinced I would have addressed it directly to Simon.  I probably would have made it more general and aphoristic, even though I see now that it would fall flat and have less meaning for everyone present.

A certain creditor had two debtors; Jesus continued, one owed him five hundred silver coins, and the other fifty.  When they could not pay, he canceled the debts of both.  Now which of them will love (ἀγαπήσει, a form of ἀγαπάω)[15] him more?[16]  I doubt that Simon had any clue what the Spirit of God would reveal through Paul about how this greater love (ἀγάπη)[17] is the fulfillment of the law,[18] or the connection between this greater love and the confession that Jesus is the Son of God through John (1 John 4:15, 16a 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 (ἀγάπην, another form of ἀγάπη) that God has in us [Table].

I’m not even sure whether Simon had a clue what Jesus would say next.  I suppose the one who had the bigger debt canceled, Simon offered.  You have judged rightly,[19] Jesus said.  And then He turned his attention back to Mary who was apparently still doing her thing on his feet.  I just throw up my hands at this point.  How do I follow Him into this righteousness?  There’s just too much going on all at the same time.

Do you see this woman? Jesus said to Simon, as if he could pry his eyes off of her.  I entered your house, Jesus continued, speaking to Simon, but looking at Mary.  You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.[20]  Brilliant!  Absolutely brilliant!  He didn’t even try to justify Himself before this Pharisee.  He justified Mary instead.  And I am weeping.

Jesus continued to make his point three times clear.  You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet.  You did not anoint my head with oil, but she has anointed my feet with perfumed oil.[21]  I’m done, if there was ever any hope that I would make it this far following Jesus into the righteousness of God.  But Jesus continued on.

Therefore I tell you, her sins, which were many, are forgiven, thus she loved much…  Surely, now He has finished.  No, not Jesus.  …but the one who is forgiven little loves little,[22] He concluded, calling the entire theory of childrearing we religious people adhere to “religiously” into question.

For who among us hasn’t wished, hoped, prayed, taught, argued, lectured and punished our children in order that they would sin as little as is humanly possible, without ever even considering whether we were condemning them to being forgiven as little as is humanly possible, and knowing as little love as is humanly possible?  And who among us, when our children have sinned, have gotten down on our knees and thanked God for his infinite wisdom, so much greater than our shortsightedness?

Jesus wasn’t finished yet.  He said to Mary, Your sins are forgiven,[23] and, Your faith has saved you; go in peace.[24]  I can only imagine what it was like for Mary to become conscious of her surroundings again, the staring eyes, the erections she never actually intended to inspire.  Jesus gave her an exit, and as far as I can tell stayed to face the guys alone—with the Holy Spirit.  Whatever reproaches they may have intended for her then fell upon Him, if they dared.

I would have great difficulty writing this scene as fiction.  To act it extemporaneously is truly beyond my imagining.  Follow me, Jesus said.  Those are some giant steps to follow in.  But the story doesn’t end here.

Mary did it again, with a more sympathetic audience, perhaps, but no grievous sin for cover.  At home with her brother Lazarus, whom Jesus raised from the dead, her sister Martha, and Jesus’ disciples Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus.  She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.)[25]  I like that little detail the elder John recalled from his youth.

No Pharisee was present who dared to question Jesus’ righteousness.  Jesus’ disciples had seen it all before.  On an earlier visit, while Mary sat at the Lord’s feet and listened to what he said,[26] Martha had struggled alone to get a meal on the table for Jesus and his disciples.  She had complained to Jesus that her sister [had] left [her] to do all the work alone.  “Tell her to help me.”[27]  But Jesus said, Martha, Martha, you are worried and troubled about many things, but one thing is needed.  Mary has chosen the best part; it will not be taken away from her.[28]  Martha wasn’t about to criticize Jesus or her sister Mary.  And I like to imagine that Lazarus could only sit and watch and love and admire his sister for having the presence and liberty to do what he should do.

Only Judas Iscariot protested, because he was a thief, according to John.  As keeper of the money box, he used to steal what was put into it.[29]  Why wasn’t this oil sold for three hundred silver coins and the money given to the poor?[30]

Leave her alone, Jesus said to Judas.  She has kept it for the day of my burial.[31]  I shouldn’t discount Jesus’ reason here.  Mary had sat at his feet, actually listening to Him.  She may have understood that He would die for her sins a few days later.  For you will always have the poor with you, Jesus said to Judas, but you will not always have me,[32] He said to Mary.  This double-dipping was so scandalous to the religious minds who wrote the gnostic gospels that they forced Jesus into a shotgun wedding.  And Dan Brown[33] entertained us with suspicions that the Bible and the Church are hiding some terrible secret for their own nefarious purposes.

I don’t think it’s any secret that had Jesus asked, Mary would have been his wife.  In fact, I think if Jesus had asked, Mary would have been his whore, gladly, without doubts, no questions asked.  That’s what I love and admire about her.  She came to Jesus without rules or many delusions about her own righteousness.  But I don’t think it makes her a goddess.  I also think that it’s no secret that Jesus didn’t ask Mary to be his wife or his whore, but his disciple.  He did let her express her devotion in an intimate way that was special to them both, and others as well, a beautiful part of the righteousness of God.  Who would want to keep this a secret?

Only someone with a religious mind.

[1] Luke 7:37 (NET)

[3] Luke 7:38 (NET)

[9] Romans 14:14, 15 (NET)

[10] John 11:2 (NET)

[11] John 1:32 (NET)

[13] Luke 7:39 (NET)

[14] Luke 7:40 (NET)

[16] Luke 7:41, 42 (NET)

[18] Romans 13:10 (NET)

[19] Luke 7:43 (NET)

[20] Luke 7:44 (NET)

[21] Luke 7:45, 46 (NET)

[22] Luke 7:47 (NET)

[23] Luke 7:48 (NET)

[24] Luke 7:50 (NET)

[25] John 12:3 (NET)

[26] Luke 10:39 (NET)

[27] Luke 10:40 (NET)

[28] Luke 10:41, 42 (NET)

[29] John 12:6 (NET)

[30] John 12:5 (NET)

[31] John 12:7 (NET)

[32] John 12:8 (NET)

Son of God – 1 John, Part 3

Posted on by

Dear friends, John wrote to fellow believers, let us love (ἀγαπῶμεν, a form of ἀγαπάω)[1] one another, because love (ἀγάπη)[2] is from God, and everyone who loves (ἀγαπῶν, another form of ἀγαπάω) has been fathered (γεγέννηται, a form of γεννάω)[3] by God and knows (γινώσκει, a form of γινώσκω)[4] God.[5]  John used the word ἀγαπῶμεν over and over again in his letters to describe this love (ἀγάπη).

For this is the gospel message that you have heard from the beginning: that we should love (ἵνα ἀγαπῶμεν ἀλλήλους) one another…[6]  We know that we have crossed over from death to life because we love (ὅτι ἀγαπῶμεν τοὺς ἀδελφούς) our fellow Christians.[7]  Little children, let us not love (μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ) with word or with tongue but in deed and truth.[8]  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love (καὶ ἀγαπῶμεν ἀλλήλους) one another, just as he gave us the commandment.[9]  No one has seen God at any time.  If we love (ἐὰν ἀγαπῶμεν ἀλλήλους) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[10]  We love (ἡμεῖς ἀγαπῶμεν) because he loved (ἠγάπησεν, another form of ἀγαπάω) us first.[11]  By this we know that we love (ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ) the children of God: whenever we love (ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν) God and obey his commandments.[12]  But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love (ἵνα ἀγαπῶμεν ἀλλήλους)[13] one another.[14]

This love (ἀγάπη) is from God,[15] not from us.  It is the love (ἀγάπη) that does no wrong to a neighbor, and the love (ἀγάπη) that is the fulfillment of the law.[16]  It is the love (ἀγάπη) that is patient, the love (ἀγάπη) that is kind, and the love (ἀγάπη) that does not brag.[17]  It is the love (ἀγάπη) that never ends as opposed to prophecies, tongues and knowledge that will be set aside.[18]  It is one of the three that remain along with faith and hope, but the greatest of these is love (ἀγάπη).[19]  It is the love (ἀγάπη) of Christ[20] that controls (συνέχει, a form of συνέχω)[21] us,[22] and it is the love that holds the preeminent place in the fruit of his Spirit: But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[23]

John emphasized, everyone who loves has been fathered (γεγέννηται, a form of γεννάω) by God and knows (γινώσκει, a form of γινώσκω) God.[24]  The person who does not love (ἀγαπῶν, another form of ἀγαπάω) me, Jesus said, does not obey (τηρεῖ, a form of τηρέω)[25] my words.  And the word you hear is not mine, but the Father’s who sent me.[26]  And Paul wrote, the one who loves (ἀγαπῶν, another form of ἀγαπάω) his neighbor has fulfilled the law.[27]

This love is the natural (e.g., super-natural) state of those born (γεννηθῇ, another form of  γεννάω) from above,[28] born (γεννηθῇ) of water and spirit,[29] not born (ἐγεννήθησαν, another form of  γεννάω) by human parents (οὐκ ἐξ αἱμάτων, literally, “not out of blood”) or by human desire (οὐδὲ ἐκ θελήματος σαρκὸς, literally, “neither out from the will of the flesh”) or a husband’s decision (οὐδὲ ἐκ θελήματος ἀνδρὸς, literally, “neither out from the will of a husband”), but by God (ἀλλ᾿ ἐκ θεοῦ ἐγεννήθησαν, literally, “but out from God born”).[30]

If you know (εἰδῆτε, a form of εἴδω)[31] that he is righteous, John wrote, you also know (γινώσκετε, another form of γινώσκω) that everyone who practices righteousness has been fathered (γεγέννηται) by him.[32]  Everyone who has been fathered (γεγεννημένος, another form of γεννάω) 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 (γεγέννηται) by God.[33]  Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…[34]

I am the good shepherd, Jesus said.  I know (γινώσκω) my own and my own know (γινώσκουσι, another form of γινώσκω) me – just as the Father knows (γινώσκει, another form of γινώσκω) me and I know (γινώσκω) the Father – and I lay down my life for the sheep.[35]  And John added, The person who does not love (ἀγαπῶν, another form of ἀγαπάω) does not know (ἔγνω, another form of γινώσκω) God, because God is love (ἀγάπη).[36]  The point here is not for me to act like a hypocrite and turn Paul’s definition of  ἀγάπη into a list of rules I strive to obey to con people into believing that I have been fathered by God.  The point is for me to believe Him and receive all that He has given to me in Christ.

By this the love (ἀγάπη) of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.  In this is love (ἀγάπη): not that we have loved (ἠγαπήκαμεν, another form of ἀγαπάω) God, but that he loved (ἠγάπησεν, another form of ἀγαπάω) us and sent his Son to be the atoning sacrifice for our sins.[37]

Dear friends (Ἀγαπητοί, a form of ἀγαπητός),[38] John continued, if God so loved (ἠγάπησεν, another form of ἀγαπάω) us, then we also ought to love (ἀγαπᾶν, another form of ἀγαπάω) one another.  No one has seen God at any time.  If we love (ἀγαπῶμεν, another form of ἀγαπάω) one another, God resides in us, and his love (ἀγάπη) is perfected in us.[39]  Once again, lest I stray into hypocrisy believing that this ἀγάπη originates with me so that I may prove that God resides in me, John made it plain.  By this we know (γινώσκομεν, another form of γινώσκω) that we reside in God and he in us: in that he has given us of his Spirit,[40] both gifts and fruit.  And we have seen and testify that the Father has sent the Son to be the Savior of the world,[41] i.e., through his ἀγάπη (God has sent his one and only Son into the world so that we may live through him).

Then John connected knowing and believing this ἀγάπη with confessing that Jesus is the Son of God:  If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know (ἐγνώκαμεν, another form of γινώσκω) and to believe (πεπιστεύκαμεν, a form of πιστεύω)[42] the love (ἀγάπην, another form of ἀγάπη) that God has in us [Table].[43]  I began this study of the Son of God because I was curious[44] how Peter, James and John followed through on Jesus’ command to tell (after his resurrection)[45] about the vision when a voice from the cloud said, “This is my one dear Son, in whom I take great delight.  Listen to him!”[46]

Peter obeyed Jesus’ command to the letter.  He recounted the story of the transfiguration.[47]  But John wrote more in the spirit of Jesus’ command about the Son of God and all that meant.  From the very beginning of his ministry Paul proclaimed that Jesus was the Son of God: For several days [Paul][48] was with the disciples in Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”[49]  And the writings of John and Paul most vividly portray the truth, And we have come to know and to believe the love that God has in us.  I can’t say much about Peter’s knowledge or faith, but his writing did not convey this same knowledge and faith in God’s love.

You have not seen him, Peter wrote, but you love (ἀγαπᾶτε, a form of ἀγαπάω) him.  You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, because you are attaining the goal of your faith – the salvation of your souls.[50]  This sounds like my feeling for Jesus rather than his ἀγάπη in us.  You have purified your souls by obeying the truth, Peter continued, in order to show sincere mutual love (φιλαδελφίαν, a form of φιλαδελφία).  So love (ἀγαπήσατε, a form of ἀγαπάω) one another earnestly from a pure heart.[51]  This sounds like our love for each other.  Perhaps brotherly affection and ἀγάπη were essentially interchangeable in the Greek language when Peter wrote.  But this usage doesn’t indicate any appreciation for the meaning that Paul ascribed to the ἀγάπη from God, or that John carried forward in his Gospel and letters.

Peter continued to make brotherly affection equivalent to ἀγάπη.  Honor all people, love (ἀγαπᾶτε, a form of ἀγαπάω) the family of believers, fear God, honor the king.[52]  Above all keep your love (ἀγάπην, a form of ἀγάπη) for one another fervent, because love (ἀγάπη) covers a multitude of sins.[53]  The love in this quotation of Proverbs 10:12 was φιλία[54] in the Septuagint not ἀγάπη.  And Peter used ἀγάπη to describe a religious rite: Greet one another with a loving (ἀγάπης, a form of ἀγάπη) kiss.[55]

He did grant some ascendency to ἀγάπη over φιλαδελφίᾳ (brotherly affection) when he wrote, make every effort to add to your faith excellence, to excellence, knowledge; to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; to godliness, brotherly affection (φιλαδελφίαν, a form of φιλαδελφίᾳ); to brotherly affection (φιλαδελφίᾳ), unselfish love (ἀγάπην, a form of ἀγάπη).[56]  But while I was busy adding all of these things to my faith I failed to understand that God’s divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.[57]  Or I thought the rich knowledge of the one who called us and the key to this life and godliness was the law.  

In other words I mistook the knowledge of sin[58] for the knowledge of God,[59] that intimate form of knowing alluded to in Romans 7:4, God is ἀγάπη,[60] ἀγάπη is from God,[61] and ἀγάπη is the fulfillment (πλήρωμα;[62] fulfilling KJV) of the law.[63]  Do not think that I have come to abolish the law or the prophets, Jesus said.  I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω)[64] them.[65]  Apart from Paul’s and John’s writings I never would have understood that this ἀγάπη from God was the fruit of the Spirit, and, in a word, the credited righteousness of God.

God is love, John wrote, 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.[66]  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 the world.  This is the conquering power that has conquered the world: our faith [i.e., in Him, yes, and in this love (ἀγάπην, another form of ἀγάπη) that God has in us].  Now who is the person who has conquered the world except the one who believes that Jesus is the Son of God?[67]

If we accept the testimony of men, John continued, the testimony of God is greater [referring, I think, to the vision of the transfiguration], because this is the testimony of God that he has testified concerning his Son.  (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.)[68]  And this is the testimony… And here, I think, John made the ἀγάπη from God functionally equivalent[69] to the life that is eternal (Love never ends).[70]  God has given us eternal life, and this life is in his Son.  The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life.  I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.[71]

And finally having received this ἀγάπη from God (Give us today our daily bread[72]):  We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one (πονηρὸς, a form of πονηρός)[73] cannot touch him.  [And do not lead us into temptation, but deliver us from the evil one (πονηροῦ, another form of πονηρός).[74]]  We know that we are from God, and the whole world lies in the power of the evil one (πονηρῷ, another form of πονηρός).  And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.  Little children, guard yourselves from idols.[75]

It takes a religious mind to be in close proximity to this ἀγάπη from God and yet reject it for the self-aggrandizing vindication of religious works.  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.[76]  I’ve been there, and I’ve done 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.[77]

[5] 1 John 4:7 (NET)

[6] 1 John 3:11 (NET)

[7] 1 John 3:14 (NET)

[8] 1 John 3:18 (NET)

[9] 1 John 3:23 (NET)

[10] 1 John 4:12 (NET)

[11] 1 John 4:19 (NET)

[12] 1 John 5:2 (NET)

[13] Why was “should” inserted into 1 John 3:11 (NET)? …that we should love one another… (ἵνα ἀγαπῶμεν ἀλλήλους).  1 John 4:19 (NET) We love because he loved us first (ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς).  1 John 5:2 (NET) By this we know that we love the children of God: whenever we love God and obey his commandments (ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν).

[14] 2 John 1:5 (NET)

[15] 1 John 4:7 (NET)

[16] Romans 13:10 (NET)

[17] 1 Corinthians 13:4 (NET)

[18] 1 Corinthians 13:8 (NET)

[19] 1 Corinthians 13:13 (NET)

[20] NET note: “The phrase ἡ ἀγάπη τοῦ Χριστοῦ (Jh agaph tou Cristou, “the love of Christ”) could be translated as either objective genitive (‘our love for Christ’) or subjective genitive (‘Christ’s love for us’). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (‘Christ’s love for us’) is more likely.”

[22] 2 Corinthians 5:14 (NET)

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

[24] 1 John 4:7 (NET)

[26] John 14:24 (NET)

[27] Romans 13:8 (NET)

[28] John 3:3 (NET)

[29] John 3:5 (NET)

[30] John 1:13 (NET)

[32] 1 John 2:29 (NET)

[33] 1 John 3:9 (NET)

[34] 1 John 5:1a (NET)

[35] John 10:14, 15 (NET)

[36] 1 John 4:8 (NET)

[37] 1 John 4:9, 10 (NET)

[39] 1 John 4:11, 12 (NET)

[40] 1 John 4:13 (NET)

[41] 1 John 4:14 (NET)

[43] 1 John 4:15, 16a (NET)

[46] Matthew 17:5 (NET)

[47] 2 Peter 1:16-18

[48] The Stephanus Textus Receptus and Byzantine Majority Text had ο σαυλος (KJV: Saul) nere.  The NET parallel Greek text and NA28 did not.

[49] Acts 9:19b, 20 (NET) Table

[50] 1 Peter 1:8, 9 (NET)

[51] 1 Peter 1:22 (NET)

[52] 1 Peter 2:17 (NET)

[53] 1 Peter 4:8 (NET) Table

[55] 1 Peter 5:14a (NET)

[56] 2 Peter 1:5-7 (NET)

[57] 2 Peter 1:3 (NET)

[61] 1 John 4:7 (NET); love comes from God (CEV, GWT, ISVNT, TEV, TMSG); love has its origin in God (MSNT), Greek: ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν (“because this love [1) out of, from, by, away from] the God is”)

[65] Matthew 5:17 (NET)

[66] 1 John 4:16b-19 (NET)

[67] 1 John 5:3-5 (NET)

[68] 1 John 5:9, 10 (NET)

[71] 1 John 5:11-13 (NET)

[72] Matthew 6:11 (NET)

[74] Matthew 6:13 (NET)

[75] 1 John 5:18-21 (NET) Table (v. 18)

[76] Romans 10:3 (NET)

[77] Philippians 3:8-11 (NET)