Tag Archives: Acts 5:14

Wonders and False Wonders, Part 3

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This is a continuation of my consideration of the many wonders (τέρατα, a form of τέρας) and miraculous signs (σημεῖα, a form of σημεῖον) which came about by the apostles.1 I’ll continue to use the knowledge gleaned from the translation of Exodus 4:21 and 4:8, 9 in the Septuagint to analyze the miraculous sign as “the thing itself,” and distinguish it from “the wonder, the voice of the sign, the effect it has on those who witness the sign.”2

Luke described an early practice of the Jerusalem church (Acts 4:32-37 NET):

The group of those who believed were of one heart3 and mind (ψυχὴ),4 and no one said that any of his5 possessions was his own, but everything was held in common. With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all. For there was6 no one needy among them because those who were owners of land or houses were selling them and bringing the proceeds from the sales and placing them at the apostles’ feet. The proceeds were distributed7 to each, as anyone had need. So Joseph,8 a Levite who was a native of Cyprus, called by9 the apostles Barnabas (which is translated “son of encouragement”), sold a field that belonged to him and brought the money and placed it at10 the apostles’ feet.

Barnabas (Joseph, Joses) will play a larger role later in Luke’s narrative. It is not too difficult to imagine why a believing Levite became a “son of encouragement” (NET) or The son of consolation (KJV) to the apostles as their faith was persecuted by their rulers, elders, and experts in the law…in Jerusalem.11 Here, he demonstrated by his behavior his participation as a member in good standing in this early practice of the Jerusalem church.

To translate ψυχὴ mind, however, rather than soul or life, seems disingenuous to me. While it conveys the idea that this was a spontaneous reaction to the indwelling Holy Spirit in a particular cultural context, it completely masks the apparent, if not inherent, falseness of this specific belief. I might go so far as to translate ψυχὴ person here. I may be a rabid anti-communist or overly individualistic. Still, I don’t believe that the indwelling Holy Spirit creates God-clones, but a wondrous plethora of godly individuals.12

Luke’s narrative continued (Acts 5:1-4 NET):

Now a man named Ananias, together with Sapphira13 his wife, sold a piece of property. He kept back for himself part of the proceeds with his14 wife’s knowledge;15 he brought only part of it and placed it at the apostles’ feet. But Peter16 said, “Ananias, why has Satan filled your heart to lie (ψεύσασθαι, a form of ψεύδομαι) to the Holy Spirit and keep back for yourself17 part of the proceeds from the sale of the land? Before it was sold, did it not belong to you? And when it was sold, was the money not at your disposal? How have you thought up this deed in your heart? You have not lied (ἐψεύσω, another form of ψεύδομαι) to people but to God!”

When Ananias18 heard these words he collapsed and died, and great fear gripped all who heard about it.19

The miraculous sign is Ananias’ death in response to Peter’s words. The wonder is the fear it caused in all who heard, more on that later. Clearly, I would be thinking completely differently about Peter’s words if Ananias had scoffed and walked away, but given his death, it is Peter’s knowledge of, and from, the Holy Spirit that captures my attention.

He knew the secret that Ananias had kept back for himself part of the proceeds.20 With that knowledge alone I might have taken his lie more personally. Peter knew Ananias’ heart as well, that he had not lied to people but to God,21 that Satan filled [his] heart (τὴν καρδίαν σου) to lie to the Holy Spirit.22 Peter’s words conveyed Godly judgment rather than man’s judgment.

Masoretic Text

Septuagint

1 Samuel 16:7 (Tanakh) [Table]

1 Samuel 16:7 (NET)

1 Reigns 16:7 (NETS) [Table]

1 Kings 16:7 (English Elpenor)
But HaShem said unto Samuel: ‘Look not on his countenance, or on the height of his stature; because I have rejected him; for it is not as man seeth: for man looketh on the outward appearance, but HaShem looketh on the heart (לַלֵּבָֽב).’ But the Lord said to Samuel, “Don’t be impressed by his appearance or his height, for I have rejected him. God does not view things the way people do. People look on the outward appearance, but the Lord looks at the heart (lēḇāḇ, ללבב).” And the Lord said to Samouel, “Do not look on his appearance or on the posture of his size, because I have rejected him, for God will not look as a mortal will see, for a mortal will see into a face, but God will see into a heart (εἰς καρδίαν).” But the Lord said to Samuel, Look not on his appearance, nor on his stature, for I have rejected him; for God sees not as man looks; for man looks at the outward appearance, but God looks at the heart (εἰς καρδίαν).

Luke’s narrative continued (Acts 5:6-11 NET):

So the young men came, wrapped him up, carried him out, and buried him. After an interval of about three hours, his wife came in, but she did not know what had happened. Peter23 said to her,24 “Tell me, were the two of you paid this amount for the land?” Sapphira said, “Yes, that much.” Peter then told25 her, “Why have you agreed together to test (πειράσαι, a form of πειράζω) the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” At once she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. Great fear gripped the whole church and all who heard about these things.

Luke described some of the results of this fear (Acts 5:12-14 NET):

Now many miraculous signs (σημεῖα, a form of σημεῖον) and wonders (τέρατα, a form of τέρας) came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon’s Portico [Table]. None of the rest dared to join them, but the people held them in high honor. More and more believers in the Lord were added to their number, crowds of both men and women.

This is a brilliant description of the fear of the Lord: Those whom Jesus drew to Himself at this particular time were added to their number. None of the rest dared to join them. Though it is a little difficult to come to a definitive meaning for ἐμεγάλυνεν αὐτοὺς (NET: held them in high honor) in this context, it’s clear that believers were not being bad-mouthed by the people who feared to join them.

I have very little to say about Ananias and Sapphira, except to compare their decision to lie to the Holy Spirit and to test the Spirit of the Lord to Judah’s son Onan’s decision:

Masoretic Text

Septuagint

Genesis 38:8-10 (Tanakh)

Genesis 38:8-10 (NET)

Genesis 38:8-10 (NETS)

Genesis 38:8-10 (English Elpenor)
And Judah said unto Onan: ‘Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother.’ Then Judah said to Onan, “Sleep with your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise up a descendant for your brother.” Then Ioudas said to Aunan, “Go in to your brother’s wife, and act the part of a brother-in-law, and raise up offspring for your brother.” And Judas said to Aunan, Go in to thy brother’s wife, and marry her as her brother-in-law, and raise up seed to thy brother.
And Onan knew that the seed would not be his; and it came to pass when he went in unto his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. But Onan knew that the child would not be considered his. So whenever he slept with his brother’s wife, he wasted his emission on the ground so as not to give his brother a descendant. But because Aunan knew that the offspring would not be his, it would come about that he would pour out his semen upon the ground when he would go in to his brother’s wife so that he would not give offspring to his brother. And Aunan, knowing that the seed should not be his– it came to pass when he went in to his brother’s wife, that he spilled [it] upon the ground, so that he should not give seed to his brother’s wife.
And the thing which he did was evil in the sight of HaShem; and He slew him also. What he did was evil in the Lord’s sight, so the Lord killed him too. Now it seemed evil in the sight of God that he did this, and he put him to death also. And his doing this appeared evil before God; and he slew him also.

Granted, apart from the story of Ananias and Sapphira, I would have judged Onan by outward appearance. I wouldn’t have attributed his death to his own decision to lie to the Holy Spirit and to test the Spirit of the Lord. But the fact that Onan isn’t remembered for that decision helps me extrapolate the false wonder; namely, any attribution of the death of Ananias and Sapphira to anything other than their own decision to lie to the Holy Spirit and to test the Spirit of the Lord that might hinder those whom Jesus is drawing to Himself or encourage those who should fear to join the group of believers at any particular time.

Luke continued (Acts 5:15, 16 NET):

Thus they even carried the sick out into the streets and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed [Table].

Who were they who carried the sick out into the streets? The translation they appears to be assumed from the verb ἐκφέρειν, an active infinitive form of ἐκφέρω. The nearest antecedent is πλήθη ἀνδρῶν τε καὶ γυναικῶν (NET: crowds of both men and women).26 I admit I had associated these crowds of both men and women with the More and more believers in the Lord…added to their number.27 Their activity, however, sounds more like the vain hero-worship of those who feared to join the believers.

After the Lord healed a man born lame (Acts 3:1-10), Peter declared (Acts 3:12-21 NET):

Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety? [Table] The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate after he had decided to release him [Table]. But you rejected the Holy and Righteous One and asked that a man who was a murderer be released to you. You killed the Originator of life, whom God raised from the dead. To this fact we are witnesses! And on the basis of faith in Jesus’ name, his very name has made this man—whom you see and know—strong. The faith that is through Jesus has given him this complete health in the presence of you all. And now, brothers, I know you acted in ignorance, as your rulers did too. But the things God foretold long ago through all the prophets—that his Christ would suffer—he has fulfilled in this way. Therefore repent and turn back so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and so that he may send the Messiah appointed for you—that is, Jesus [Table]. This one heaven must receive until the time all things are restored, which God declared from times long ago through his holy prophets [Table].

In the end, however, it doesn’t seem to have mattered whether it was believers are those who feared to join them who carried the sick out into the streets: They were all being healed.28 My tears flowed at this outpouring of God’s grace, knowing from history what will come upon the inhabitants of Jerusalem who ignore Jesus’ warning to flee.29

Jesus had said (John 14:10b-12 NET):

The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds (τὰ ἔργα αὐτοῦ) [Table]. Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves [Table]. I tell you the solemn truth, the person who believes in me will perform the miraculous deeds that I am doing, and will perform greater deeds than these because I am going to the30 Father.

This indiscriminate multiplication of miraculous deeds of healing seems wholly designed to give every opportunity for repentance to those whose prejudice incites their rejection of Jesus’ person. Luke’s narrative continued (Acts 5:17, 18 NET):

Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees), and they were filled with jealousy. They laid hands on the apostles and put them in a public jail [Table].

O Jerusalem, Jerusalem, Jesus said, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!31

Luke’s narrative continued (Acts 5:19-26 NET):

But during the night an angel of the Lord opened the doors of the prison, led them out, and said [Table], “Go and stand in the temple courts and proclaim to the people all the words of this life” (πάντα τὰ ρήματα τῆς ζωῆς ταύτης). When they heard this, they entered the temple courts at daybreak and began teaching.

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin—that is, the whole high council of the Israelites—and sent to the jail to have the apostles brought before them. But the officers who came for them did not find them in the prison, so they returned and reported, “We found the jail32 locked securely and the guards standing33 at34 the doors, but when we opened them, we found no one inside.” Now when the35 commander of the temple guard and the chief priests heard this report, they were greatly puzzled concerning it, wondering what this could be. But someone came and reported to them,36 “Look! The men you put in prison are standing in the temple courts and teaching the people!” Then the commander of the temple guard went with the officers and brought37 the apostles without the use of force (for they were afraid of being stoned38 by the people).

The officers’ fear adds some weight to the NET translation of ἐμεγάλυνεν αὐτοὺς: held them in high honor.39 This apparent tug-of-war between the apostles and the rulers in Jerusalem is the outworking of Jesus’ promise (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 I am lifted up from the earth, will draw all people to myself.

Paul explained to Gentile believers (Romans 11:25b-32 NET):

A partial hardening has happened to Israel until the full number of the Gentiles has come in [Table]. And so all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob [Table].
And this is my covenant with them,
when I take away their sins.”40

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. For the gifts and the call of God are irrevocable. Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy [Table]. For God has consigned all people to disobedience so that he may show mercy to them all.

And Jesus prophesied over Jerusalem (Matthew 23:37-39 NET):

O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! [Table] Look, your house is left to you desolate! For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’

I’ll continue with this in another essay. According to a note (21) in the NET Paul quoted from Isaiah 59:20, 21. A table comparing the Greek of Romans 11:26b, 27a with that of Isaiah 59:20, 21 in the Septuagint follows.

Romans 11:26 (NET Parallel Greek)

Isaiah 59:20 (Septuagint BLB) Table

Isaiah 59:20 (Septuagint Elpenor)
ἥξει ἐκ Σιὼν ὁ ρυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ καὶ ἥξει ἕνεκεν Σιων ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ καὶ ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ

Romans 11:26 (NET)

Isaiah 59:20 (NETS)

Isaiah 59:20 (English Elpenor)
“The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And the one who delivers will come for Zion’s sake, and he will turn impiety away from Jacob. And the deliverer shall come for Sion’s sake, and shall turn away ungodliness from Jacob.

Romans 11:27a (NET Parallel Greek)

Isaiah 59:21a (Septuagint BLB) Table

Isaiah 59:21a (Septuagint Elpenor)

καὶ αὕτη αὐτοῖς ἡ παρ᾿ ἐμοῦ διαθήκη

καὶ αὕτη αὐτοῗς ἡ παρ᾽ ἐμοῦ διαθήκη

καὶ αὕτη αὐτοῖς ἡ παρ᾿ ἐμοῦ διαθήκη

Romans 11:27a (NET)

Isaiah 59:21a (NETS)

Isaiah 59:21a (English Elpenor)

And this is my covenant with them,

And this is the covenant to them from me,

And this shall be my covenant with them,

Tables comparing Genesis 38:8; 38:9 and 38:10 in the Tanakh, KJV and NET; and comparing Genesis 38:8; 38:9 and 38:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Acts 4:32; 4:34-37; 5:1-3; 5:5; 5:8, 9; John 14:12 and Acts 5:23-26 in the NET and KJV follow.

Genesis 38:8 (Tanakh)

Genesis 38:8 (KJV)

Genesis 38:8 (NET)
And Judah said unto Onan: ‘Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother.’ And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. Then Judah said to Onan, “Sleep with your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise up a descendant for your brother.”

Genesis 38:8 (Septuagint BLB)

Genesis 38:8 (Septuagint Elpenor)
εἶπεν δὲ Ιουδας τῷ Αυναν εἴσελθε πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ σου καὶ γάμβρευσαι αὐτὴν καὶ ἀνάστησον σπέρμα τῷ ἀδελφῷ σου εἶπε δὲ ᾿Ιούδας τῷ Αὐνάν· εἴσελθε πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ σου καὶ ἐπιγάμβρευσαι αὐτὴν καὶ ἀνάστησον σπέρμα τῷ ἀδελφῷ σου

Genesis 38:8 (NETS)

Genesis 38:8 (English Elpenor)
Then Ioudas said to Aunan, “Go in to your brother’s wife, and act the part of a brother-in-law, and raise up offspring for your brother.” And Judas said to Aunan, Go in to thy brother’s wife, and marry her as her brother-in-law, and raise up seed to thy brother.

Genesis 38:9 (Tanakh)

Genesis 38:9 (KJV)

Genesis 38:9 (NET)
And Onan knew that the seed would not be his; and it came to pass when he went in unto his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother. But Onan knew that the child would not be considered his. So whenever he slept with his brother’s wife, he wasted his emission on the ground so as not to give his brother a descendant.

Genesis 38:9 (Septuagint BLB)

Genesis 38:9 (Septuagint Elpenor)
γνοὺς δὲ Αυναν ὅτι οὐκ αὐτῷ ἔσται τὸ σπέρμα ἐγίνετο ὅταν εἰσήρχετο πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ ἐξέχεεν ἐπὶ τὴν γῆν τοῦ μὴ δοῦναι σπέρμα τῷ ἀδελφῷ αὐτοῦ γνοὺς δὲ Αὐνὰν ὅτι οὐκ αὐτῷ ἔσται τὸ σπέρμα, ἐγίνετο ὅταν εἰσήρχετο πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ, ἐξέχεεν ἐπὶ τὴν γῆν τοῦ μὴ δοῦναι σπέρμα τῷ ἀδελφῷ αὐτοῦ

Genesis 38:9 (NETS)

Genesis 38:9 (English Elpenor)
But because Aunan knew that the offspring would not be his, it would come about that he would pour out his semen upon the ground when he would go in to his brother’s wife so that he would not give offspring to his brother. And Aunan, knowing that the seed should not be his– it came to pass when he went in to his brother’s wife, that he spilled [it] upon the ground, so that he should not give seed to his brother’s wife.

Genesis 38:10 (Tanakh)

Genesis 38:10 (KJV)

Genesis 38:10 (NET)
And the thing which he did was evil in the sight of HaShem; and He slew him also. And the thing which he did displeased the LORD: wherefore he slew him also. What he did was evil in the Lord’s sight, so the Lord killed him too.

Genesis 38:10 (Septuagint BLB)

Genesis 38:10 (Septuagint Elpenor)
πονηρὸν δὲ ἐφάνη ἐναντίον τοῦ θεοῦ ὅτι ἐποίησεν τοῦτο καὶ ἐθανάτωσεν καὶ τοῦτον πονηρὸν δὲ ἐφάνη ἐναντίον τοῦ Θεοῦ, ὅτι ἐποίησε τοῦτο, καὶ ἐθανάτωσε καὶ τοῦτον

Genesis 38:10 (NETS)

Genesis 38:10 (English Elpenor)
Now it seemed evil in the sight of God that he did this, and he put him to death also. And his doing this appeared evil before God; and he slew him also.

Acts 4:32 (NET)

Acts 4:32 (KJV)
The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

Acts 4:32 (NET Parallel Greek)

Acts 4:32 (Stephanus Textus Receptus)

Acts 4:32 (Byzantine Majority Text)
Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι ἀλλ᾿ ἦν αὐτοῖς |ἅπαντα| κοινά του δε πληθους των πιστευσαντων ην η καρδια και η ψυχη μια και ουδε εις τι των υπαρχοντων αυτω ελεγεν ιδιον ειναι αλλ ην αυτοις απαντα κοινα του δε πληθους των πιστευσαντων ην η καρδια και η ψυχη μια και ουδε εις τι των υπαρχοντων αυτων ελεγεν ιδιον ειναι αλλ ην αυτοις απαντα κοινα

Acts 4:34-37 (NET)

Acts 4:34-37 (KJV)
For there was no one needy among them because those who were owners of land or houses were selling them and bringing the proceeds from the sales Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,

Acts 4:34 (NET Parallel Greek)

Acts 4:34 (Stephanus Textus Receptus)

Acts 4:34 (Byzantine Majority Text)
οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων ουδε γαρ ενδεης τις υπηρχεν εν αυτοις οσοι γαρ κτητορες χωριων η οικιων υπηρχον πωλουντες εφερον τας τιμας των πιπρασκομενων ουδε γαρ ενδεης τις υπηρχεν εν αυτοις οσοι γαρ κτητορες χωριων η οικιων υπηρχον πωλουντες εφερον τας τιμας των πιπρασκομενων
and placing them at the apostles’ feet. The proceeds were distributed to each, as anyone had need. And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.

Acts 4:35 (NET Parallel Greek)

Acts 4:35 (Stephanus Textus Receptus)

Acts 4:35 (Byzantine Majority Text)
καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων, διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν και ετιθουν παρα τους ποδας των αποστολων διεδιδοτο δε εκαστω καθοτι αν τις χρειαν ειχεν και ετιθουν παρα τους ποδας των αποστολων διεδιδοτο δε εκαστω καθοτι αν τις χρειαν ειχεν
So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,

Acts 4:36 (NET Parallel Greek)

Acts 4:36 (Stephanus Textus Receptus)

Acts 4:36 (Byzantine Majority Text)
Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρναβᾶς ἀπὸ τῶν ἀποστόλων (ὅ ἐστιν μεθερμηνευόμενον υἱὸς παρακλήσεως), Λευίτης, Κύπριος τῷ γένει ιωσης δε ο επικληθεις βαρναβας υπο των αποστολων ο εστιν μεθερμηνευομενον υιος παρακλησεως λευιτης κυπριος τω γενει ιωσης δε ο επικληθεις βαρναβας απο των αποστολων ο εστιν μεθερμηνευομενον υιος παρακλησεως λευιτης κυπριος τω γενει
sold a field that belonged to him and brought the money and placed it at the apostles’ feet. Having land, sold it, and brought the money, and laid it at the apostles’ feet.

Acts 4:37 (NET Parallel Greek)

Acts 4:37 (Stephanus Textus Receptus)

Acts 4:37 (Byzantine Majority Text)
ὑπάρχοντος αὐτῷ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν |πρὸς| τοὺς πόδας τῶν ἀποστόλων υπαρχοντος αυτω αγρου πωλησας ηνεγκεν το χρημα και εθηκεν παρα τους ποδας των αποστολων υπαρχοντος αυτω αγρου πωλησας ηνεγκεν το χρημα και εθηκεν παρα τους ποδας των αποστολων

Acts 5:1-3 (NET)

Acts 5:1-3 (KJV)
Now a man named Ananias, together with Sapphira his wife, sold a piece of property. But a certain man named Ananias, with Sapphira his wife, sold a possession,

Acts 5:1 (NET Parallel Greek)

Acts 5:1 (Stephanus Textus Receptus)

Acts 5:1 (Byzantine Majority Text)
Ἀνὴρ δέ τις Ἁνανίας ὀνόματι σὺν σαπφίρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα ανηρ δε τις ανανιας ονοματι συν σαπφειρη τη γυναικι αυτου επωλησεν κτημα ανηρ δε τις ανανιας ονοματι συν σαπφειρη τη γυναικι αυτου επωλησεν κτημα
He kept back for himself part of the proceeds with his wife’s knowledge; he brought only part of it and placed it at the apostles’ feet. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet.

Acts 5:2 (NET Parallel Greek)

Acts 5:2 (Stephanus Textus Receptus)

Acts 5:2 (Byzantine Majority Text)
καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν και ενοσφισατο απο της τιμης συνειδυιας και της γυναικος αυτου και ενεγκας μερος τι παρα τους ποδας των αποστολων εθηκεν και ενοσφισατο απο της τιμης συνειδυιας και της γυναικος αυτου και ενεγκας μερος τι παρα τους ποδας των αποστολων εθηκεν
But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of the land? But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

Acts 5:3 (NET Parallel Greek)

Acts 5:3 (Stephanus Textus Receptus)

Acts 5:3 (Byzantine Majority Text)
εἶπεν δὲ ὁ Πέτρος· Ἁνανία, διὰ τί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου, ψεύσασθαι σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου ειπεν δε πετρος ανανια δια τι επληρωσεν ο σατανας την καρδιαν σου ψευσασθαι σε το πνευμα το αγιον και νοσφισασθαι απο της τιμης του χωριου ειπεν δε πετρος ανανια δια τι επληρωσεν ο σατανας την καρδιαν σου ψευσασθαι σε το πνευμα το αγιον και νοσφισασθαι σε απο της τιμης του χωριου

Acts 5:5 (NET)

Acts 5:5 (KJV)
When Ananias heard these words he collapsed and died, and great fear gripped all who heard about it. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

Acts 5:5 (NET Parallel Greek)

Acts 5:5 (Stephanus Textus Receptus)

Acts 5:5 (Byzantine Majority Text)
ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν, καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ακουων δε ανανιας τους λογους τουτους πεσων εξεψυξεν και εγενετο φοβος μεγας επι παντας τους ακουοντας ταυτα ακουων δε ο ανανιας τους λογους τουτους πεσων εξεψυξεν και εγενετο φοβος μεγας επι παντας τους ακουοντας ταυτα

Acts 5:8, 9 (NET)

Acts 5:8, 9 (KJV)
Peter said to her, “Tell me, were the two of you paid this amount for the land?” Sapphira said, “Yes, that much.” And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.

Acts 5:8 (NET Parallel Greek)

Acts 5:8 (Stephanus Textus Receptus)

Acts 5:8 (Byzantine Majority Text)
ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος· εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν· ναί, τοσούτου απεκριθη δε αυτη ο πετρος ειπε μοι ει τοσουτου το χωριον απεδοσθε η δε ειπεν ναι τοσουτου απεκριθη δε αυτη ο πετρος ειπε μοι ει τοσουτου το χωριον απεδοσθε η δε ειπεν ναι τοσουτου
Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

Acts 5:9 (NET Parallel Greek)

Acts 5:9 (Stephanus Textus Receptus)

Acts 5:9 (Byzantine Majority Text)
ὁ δὲ Πέτρος πρὸς αὐτήν· τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσιν σε ο δε πετρος ειπεν προς αυτην τι οτι συνεφωνηθη υμιν πειρασαι το πνευμα κυριου ιδου οι ποδες των θαψαντων τον ανδρα σου επι τη θυρα και εξοισουσιν σε ο δε πετρος ειπεν προς αυτην τι οτι συνεφωνηθη υμιν πειρασαι το πνευμα κυριου ιδου οι ποδες των θαψαντων τον ανδρα σου επι τη θυρα και εξοισουσιν σε

John 14:12 (NET)

John 14:12 (KJV)
I tell you the solemn truth, the person who believes in me will perform the miraculous deeds that I am doing, and will perform greater deeds than these because I am going to the Father. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

John 14:12 (NET Parallel Greek)

John 14:12 (Stephanus Textus Receptus)

John 14:12 (Byzantine Majority Text)
Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κακεῖνος ποιήσει καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι αμην αμην λεγω υμιν ο πιστευων εις εμε τα εργα α εγω ποιω κακεινος ποιησει και μειζονα τουτων ποιησει οτι εγω προς τον πατερα μου πορευομαι αμην αμην λεγω υμιν ο πιστευων εις εμε τα εργα α εγω ποιω κακεινος ποιησει και μειζονα τουτων ποιησει οτι εγω προς τον πατερα μου πορευομαι

Acts 5:23-26 (NET)

Acts 5:23-26 (KJV)
“We found the jail locked securely and the guards standing at the doors, but when we opened them, we found no one inside.” Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

Acts 5:23 (NET Parallel Greek)

Acts 5:23 (Stephanus Textus Receptus)

Acts 5:23 (Byzantine Majority Text)
λέγοντες ὅτι τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν λεγοντες οτι το μεν δεσμωτηριον ευρομεν κεκλεισμενον εν παση ασφαλεια και τους φυλακας εξω εστωτας προ των θυρων ανοιξαντες δε εσω ουδενα ευρομεν λεγοντες οτι το μεν δεσμωτηριον ευρομεν κεκλεισμενον εν παση ασφαλεια και τους φυλακας εστωτας προ των θυρων ανοιξαντες δε εσω ουδενα ευρομεν
Now when the commander of the temple guard and the chief priests heard this report, they were greatly puzzled concerning it, wondering what this could be. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.

Acts 5:24 (NET Parallel Greek)

Acts 5:24 (Stephanus Textus Receptus)

Acts 5:24 (Byzantine Majority Text)
ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο ως δε ηκουσαν τους λογους τουτους ο τε ιερευς και ο στρατηγος του ιερου και οι αρχιερεις διηπορουν περι αυτων τι αν γενοιτο τουτο ως δε ηκουσαν τους λογους τουτους ο τε ιερευς και ο στρατηγος του ιερου και οι αρχιερεις διηπορουν περι αυτων τι αν γενοιτο τουτο
But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts and teaching the people!” Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

Acts 5:25 (NET Parallel Greek)

Acts 5:25 (Stephanus Textus Receptus)

Acts 5:25 (Byzantine Majority Text)
παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν παραγενομενος δε τις απηγγειλεν αυτοις λεγων οτι ιδου οι ανδρες ους εθεσθε εν τη φυλακη εισιν εν τω ιερω εστωτες και διδασκοντες τον λαον παραγενομενος δε τις απηγγειλεν αυτοις οτι ιδου οι ανδρες ους εθεσθε εν τη φυλακη εισιν εν τω ιερω εστωτες και διδασκοντες τον λαον
Then the commander of the temple guard went with the officers and brought the apostles without the use of force (for they were afraid of being stoned by the people). Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.

Acts 5:26 (NET Parallel Greek)

Acts 5:26 (Stephanus Textus Receptus)

Acts 5:26 (Byzantine Majority Text)
Τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἦγεν αὐτοὺς οὐ μετὰ βίας (ἐφοβοῦντο γὰρ τὸν λαὸν μὴ λιθασθῶσιν) τοτε απελθων ο στρατηγος συν τοις υπηρεταις ηγαγεν αυτους ου μετα βιας εφοβουντο γαρ τον λαον ινα μη λιθασθωσιν τοτε απελθων ο στρατηγος συν τοις υπηρεταις ηγαγεν αυτους ου μετα βιας εφοβουντο γαρ τον λαον ινα μη λιθασθωσιν

1 Acts 2:43 (NET) Table

3 The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding heart. The NET parallel Greek text and NA28 did not.

4 The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding mind (KJV: soul). The NET parallel Greek text and NA28 did not.

5 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the singular pronoun αὐτῷ here, where the Byzantine Majority Text had the plural αυτων.

7 The NET parallel Greek text and NA28 had διεδίδετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had διεδιδοτο (KJV: distribution was made). They appear to be alternate spellings of the same part of speech.

8 The NET parallel Greek text and NA28 had Ἰωσὴφ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωσης (KJV: Joses). Both spellings describe, “A Levite from Cyprus whose name was changed by the apostles to Barnabas (Acts 4:36),” according to the Koine Greek Lexicon online.

11 Acts 4:5b (NET) Table

15 The NET parallel Greek text and NA28 had συνειδυίης here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνειδυιας (KJV: being privy to it). They appear to be alternate spellings of the same part of speech.

16 The NET parallel Greek text and NA28 had the article ὁ preceding Peter. The Stephanus Textus Receptus and Byzantine Majority Text did not.

18 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article ὁ preceding Ananias. The Stephanus Textus Receptus did not.

19 The Stephanus Textus Receptus and Byzantine Majority Text had ταυτα (KJV: these things) here. The NET parallel Greek text and NA28 did not.

20 Acts 5:2a (NET)

21 Acts 5:4b (NET)

22 Acts 5:3a (NET)

23 The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter. The NET parallel Greek text and NA28 did not.

24 The NET parallel Greek text and NA28 had πρὸς αὐτὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply αυτη (KJV: unto her).

25 The Stephanus Textus Receptus and Byzantine Majority Text had ειπεν (KJV: said) here. The NET parallel Greek text and NA28 did not.

26 Acts 5:14b (NET)

27 Acts 5:14a (NET)

28 Acts 5:15a, 16b (NET) Table

30 The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA28 did not.

31 Matthew 23:37 (NET) Table

32 The Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: truly) here. The NET parallel Greek text and NA28 did not.

33 The Stephanus Textus Receptus had εξω (KJV: without) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

34 The NET parallel Greek text and NA28 had ἐπὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had προ (KJV: before).

35 The Stephanus Textus Receptus and Byzantine Majority Text had ιερευς και ο (KJV: high priest and the) here. The NET parallel Greek text and NA28 did not.

36 The Stephanus Textus Receptus had λεγων (KJV: saying) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

38 The Stephanus Textus Receptus and Byzantine Majority Text had ινα μη (KJV: lest they should have been stoned) preceding of being stoned, where the NET parallel Greek text and NA28 had simply μὴ.

40 See Peter’s Second Gospel Proclamation, Part 3 for a table comparing the Greek of this quotation to that of the Septuagint.

Romans, Part 69

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Contribute to the needs of the saints, pursue hospitality.[1]  I’ll forego the table of Scripture this time.  I’m convinced now that I’m not forcing the situation.  Paul was describing love empowered by the fruit of the Holy Spirit, not offering obedience to his own rules as the true path to living eternal life.  And there was always something arbitrary about what I was trying to do.  Kindness is the most obvious aspect of the fruit of the Spirit to effect contributing, but since I have used it already I would’ve said faithfulness.  And as I consider the needs of the saints I tend to focus on Love is patient.[2]

But the fruit of the Spirit isn’t really divisible into love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control any more than love is divisible into the constituent parts of Paul’s definition in 1 Corinthians.  I can’t spoof the fruit of the Spirit by striving to be loving, joyful, peaceful, patient, kind, good, faithful, gentle and self-controlled, though I’m not sure I would have understood that if I hadn’t tried to do it on my own.

The Greek word translated contribute above is κοινωνοῦντες (a form of κοινωνέω).  It means to share, or to have in common: All who believed were together and held everything in common (κοινὰ, a form of κοινός).[3]  The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common (κοινά, a form of κοινός).[4]  Therefore, since the children share in flesh and blood, the author of Hebrews wrote, [Jesus] likewise shared in their humanity.[5]  And this brings up another aspect of the concept common.

The Greek word translated share above is κεκοινώνηκεν, another form of κοινωνέω, or a form of κοινόω.  In the NET online if I click on the English word share I am taken to κοινωνέω, if I click on κεκοινώνηκεν in the parallel Greek I am taken to κοινόω.  Perhaps this is just a mistake.  It happens sometimes.  In Revelation 20:10 for instance if I click on lake I am taken to λίμνη (‘lake’), if I click on the parallel Greek λίμνην I am taken to λιμήν (‘harbor’ or ‘haven’).  But I’ll pursue this as if it is a possible understanding of the Greek rather than a coding mistake because all of these words share κοινός as their common root.

Jews from the province of Asia[6] accused Paul: he also brought Greeks into the temple and has defiled (κεκοίνωκεν, a form of κοινόω) this holy place![7]  If this is a potential meaning of κεκοινώνηκεν it accentuates how He who became Jesus profaned, defiled or made Himself common as He shared (μετέσχεν, a form of μετέχω) in our humanity.  This isn’t difficult to grasp; a common woman was one shared by many.

I want to take a moment to discuss who He-who-became-Jesus is.  To most of my contemporaries He is the unknown Son of God who declared the known Jehovah as his Father.  I think of Him as the known yehôvâh (יהוה) who became flesh and blood as Ἰησοῦς and revealed his as yet unknown Father.  Admittedly, I would arrive at a stalemate on this issue from Scripture.  I lean the way I do because of personal experience.  That Jehovah killed someone or sent someone to die, even his own son, isn’t really news, certainly not good news.

If yehôvâh became a man  Ἰησοῦς and gave his own human life to satisfy his own righteous vengeance against human sin, if He created human beings knowing full well He would ultimately pay this price for them, that is news, very good news.  And it helps to explain the great pains He took,[8] and continues to take, to demonstrate the failure of any other means of redemption.  And with this understanding I can appreciate how yehôvâh bowed to the higher authority of his Father’s will, authority which supersedes all law or covenant, as He relented over the evil that he had said he would do to his people[9] at Sinai.

So what makes a person common, defiled or profane?  What defiles (κοινοῖ, another form of κοινόω) a person is not what goes into the mouth; it is what comes out of the mouth that defiles (κοινοῖ, another form of κοινόω) a person.[10]  The things that come out of the mouth come from the heart, and these things defile (κοινοῖ, another form of κοινόω) a person.[11]  Jesus wasn’t talking about disease here.  For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.[12]

This knowledge wasn’t from yehôvâh’s omniscience but from  Ἰησοῦς’ personal experience.   Ἰησοῦς knew (ἐγίνωσκεν, a form of γινώσκω) what was in man (ἀνθρώπῳ, a form of ἄνθρωπος).[13]  God made the one who did not know (γνόντα, another form of γινώσκω) sin to be sin for us, so that in him we would become the righteousness of God.[14]  The things that defile a person are already inside a person.  These are the things that defile (κοινοῦντα, another form of κοινόω, or ‘make common’) a person (ἄνθρωπον, another form of ἄνθρωπος); it is not eating with unwashed hands that defiles (κοινοῖ, another form of κοινόω) a person (ἄνθρωπον, another form of ἄνθρωπος).[15]

So are we all common, defiled, profane?  Certainly not, Lord, Peter protested to the voice which commanded him to slaughter and eat in a trance as he prayed, for I have never eaten anything defiled (κοινὸν, a form of κοινός) and ritually unclean![16]  In his trance Peter didn’t believe Jesus’ teaching, There is nothing outside of a person that can defile (κοινῶσαι, another form of κοινόω) him by going into him.[17]  The voice didn’t chide his unbelief but said simply, What God has made clean, you must not consider ritually unclean (κοίνου, another form of κοινόω)![18]  We take this to mean that all foods are clean.[19]  But Peter said, God has shown me that I should call no person defiled (κοινὸν, a form of κοινός) or ritually unclean.[20]

Macedonia and Achaia are pleased to make some contribution (κοινωνίαν, a form of κοινωνία) for the poor among the saints in Jerusalem,[21] Paul wrote the believers in Rome.  I think it’s important to consider the origin of the poor among the saints in Jerusalem:  All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need (χρείαν, a form of χρεία).[22]  At first this economic system worked amazingly well (Acts 4:32-35 NET):

The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common.  With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all.  For there was no one needy (ἐνδεής) among them, because those who were owners of land or houses were selling them and bringing the proceeds from the sales and placing them at the apostles’ feet.  The proceeds were distributed to each, as anyone had need (χρείαν, a form of χρεία). 

They sold land and houses, assets that could be leased or rented, believing, This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven[23] soon, in their lifetimes.  I’m not suggesting they acted contrarily to the prompting of the Holy Spirit, but that prompting may have been unique to their time and circumstances.

Jerusalem was destroyed in the lifetimes of many of them, and whatever lands and houses remained went to their Roman conquerors.  Israel had a penchant for arbitrary law (Judges 21:5, Ezra 10:8, Acts 9:1, 2 NET).  Converting lands and houses to cash may have been the only way for believers in Jerusalem to “keep” them.  [Y]ou accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession,[24] the writer of Hebrews acknowledged.

The deaths of Ananias and Sapphira, probably by design, kept the Jerusalem church from becoming a popular, bandwagon-style movement (Acts 5:11-13 NET):

Great fear gripped the whole church and all who heard about these things.  Now many miraculous signs and wonders came about among the people through the hands of the apostles.  By common consent they were all meeting together in Solomon’s Portico.  None of the rest dared to join them, but the people held them in high honor.

The More and more believers in the Lord [who] were added to their number, crowds of both men and women,[25] were drawn by Jesus, I trust, rather than the glitz and glam of the moment.  But it didn’t keep pace apparently with the conversion and spending of assets: If a brother or sister is poorly clothed and lacks daily food,[26] was James’ concern in the Jerusalem church.  At the Jerusalem Council when James, Cephas, and John, who had a reputation as pillars, recognized the grace that had been given to me, Paul wrote the Galatians, they gave to Barnabas and me the right hand of fellowship, agreeing that we would go to the Gentiles and they to the circumcised.  They requested only that we remember the poor, the very thing I also was eager to do.[27]

For [Macedonia and Achaia] were pleased to [make some contribution for the poor among the saints in Jerusalem], and indeed they are indebted (ὀφειλέται, a form of ὀφειλέτης) to the Jerusalem saints.[28]  For if the Gentiles have shared (ἐκοινώνησαν, another form of κοινωνέω) in their spiritual things (πνευματικοῖς, a form of πνευματικός), they are obligated (ὀφείλουσιν, a form of ὀφείλω) also to minister (λειτουργῆσαι, a form of λειτουργέω) to them in material things (σαρκικοῖς, a form of σαρκικός).[29]

This debt and obligation stem directly from, To [Israel] belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.[30]  Still, Paul called this debt and obligation καρπὸν (fruit): Therefore after I have completed this and have safely delivered this bounty (καρπὸν, a form of καρπός) to them…[31]  And so I take it for granted that he intended this debt and obligation to be dispatched by love empowered by the fruit of the Spirit much as I wrote elsewhere on the spiritual gift of contributing[32] (μεταδιδοὺς, a form of μεταδίδωμι).

I’ll write more on that in subsequent essays.  Here, I want to address two different but related issues: 1) I don’t think the communal economy of the Jerusalem church is normative, and 2) I think the debt and obligation to the poor among the saints in Jerusalem was as temporary as that unique situation.  I consider Paul’s own example (Acts 20:33-35 NET):

“I have desired (ἐπεθύμησα, a form of ἐπιθυμέω) no one’s silver or gold or clothing.  You yourselves know that these hands of mine provided for my needs (χρείαις, a form of χρεία) and the needs of those who were with me.  By all these things, I have shown you that by working in this way we must help (ἀντιλαμβάνεσθαι, a form of ἀντιλαμβάνομαι) the weak, and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive (λαμβάνειν, a form of λαμβάνω).’”

And I consider Paul’s teaching (1 Thessalonians 4:9-12; Ephesians 4:28 NET):

Now on the topic of brotherly love you have no need (χρείαν, another form of χρεία) for anyone to write you, for you yourselves are taught by God to love one another.  And indeed you are practicing it toward all the brothers and sisters in all of Macedonia.  But we urge you, brothers and sisters, to do so more and more, to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you.  In this way you will live a decent life before outsiders and not be in need (χρείαν, another form of χρεία).

The one who steals must steal no longer; rather he must labor, doing good (ἀγαθόν, another form of ἀγαθός) with his own hands, so that he may have something to share (μεταδιδόναι, another form of μεταδίδωμι) with the one who has need (χρείαν, another form of χρεία).

And I consider Paul’s understanding of the one new man (Ephesians 2:11-22 NET):

Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body by human hands – that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.  But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ.  For he is our peace, the one who made both groups into one and who destroyed the middle wall of partition, the hostility, when he nullified in his flesh the law of commandments in decrees.  He did this to create in himself one new man out of two, thus making peace, and to reconcile them both in one body to God through the cross, by which the hostility has been killed.  And he came and preached peace to you who were far off and peace to those who were near, so that through him we both have access in one Spirit to the Father.  So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.  In him the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place of God in the Spirit.

And so I find it extremely difficult to believe that the Holy Spirit intended to re-divide this one new man into a permanent working-class of Gentiles supporting a permanent leisure-class of descendants of Israel because Paul wrote the saints of Macedonia and Achaia that they are indebted to the Jerusalem saints.  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.[33]  I believe that debt and obligation were superseded, once the Jerusalem church was scattered (along with its unique economy), by: Owe (ὀφείλετε, another form of ὀφείλω) no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.[34]

[1] Romans 12:13 (NET)

[2] 1 Corinthians 13:4 (NET)

[3] Acts 2:44 (NET)

[4] Acts 4:32 (NET)

[5] Hebrews 2:14a (NET)

[6] Acts 21:27 (NET)

[7] Acts 21:28b (NKJV)

[8] Genesis 4:7, 8; Genesis 6:5-8; Genesis 9:24-27; Exodus 20:4-6; Exodus 32:1-4; Matthew 5:17-20 NET

[9] Exodus 32:14 (NET)

[10] Matthew 15:11 (NET)

[11] Matthew 15:18 (NET)

[12] Matthew 15:19 (NET)

[13] John 2:25b (NET)

[14] 2 Corinthians 5:21 (NET)

[15] Matthew 15:20 (NET)

[16] Acts 10:14 (NET) Table

[17] Mark 7:15a (NET)

[18] Acts 10:15 (NET)

[19] Mark 7:19b (NET)

[20] Acts 10:28b (NET) Table

[21] Romans 15:26 (NET)

[22] Acts 2:44, 45 (NET)

[23] Acts 1:11b (NET)

[24] Hebrews 10:34b (NET)

[25] Acts 5:14 (NET)

[26] James 2:15 (NET) Table

[27] Galatians 2:9, 10 (NET)

[28] One might argue that they (we) were (are) more indebted to those in Israel who rejected Jesus.

[29] Romans 15:27 (NET)

[30] Romans 9:4, 5 (NET)

[31] Romans 15:28 (NET)

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

[33] Romans 15:27b (NET)

[34] Romans 13:8 (NET)