Tag Archives: Galatians 5:18

Keep Yourselves From Idols, Part 2

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I mentioned in another essay how difficult it is for me to recognize when I’m worshiping an idol. This essay will be somewhat exploratory because I suspect that there is an idol in here somewhere. I’m just not entirely sure where as I begin.

In a Bible study on the book of James my Pastor quoted from Ephesians (Ephesians 2:8-10 ESV):

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Sometime later, as we shared a meal, I said that it was nice to hear those verses without the customary caveat. He didn’t know what I was talking about. I explained that this and faith were different genders in Greek, and so faith was excluded from the phrase not your own doing. He had never heard such a thing and pulled up the verses on his phone. I admitted I didn’t really believe it any more in any practical way but that I had heard it all my life, and that it still came to mind whenever I considered Ephesians 2:8.

He said it didn’t make any sense: yes, τοῦτο, translated this (ESV), is neuter and πίστεως, translated faith (ESV), is feminine, but so is χάριτι, translated grace (ESV). I said I should probably look more deeply into it. So, here I go.

First, χάριτι in the text was actually Τῇ…χάριτι, translated by grace (ESV) because both words are in the dative case. The example cited in GREEK NOUNS (Shorter Definitions) was, do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.1 Here τῇ προσευχῇ and τῇ δεήσει were translated by prayer and [by] supplication respectively because all are in the dative case.

The Greek words translated faith were πίστεως in the NET parallel Greek text and NA28, and της πιστεως in the Stephanus Textus Receptus and Byzantine Majority Text.2 My Pastor was right: If πίστεως is excluded from this (τοῦτο) is not your own doing,3 because πίστεως is feminine and τοῦτο is neuter, then Τῇ…χάριτι should be excluded for the same reason. In other words, both grace and faith would be your own doing (ἐξ ὑμῶν); literally, “out from you.”

In another essay I wrote: “I’m not qualified to engage that argument,” thinking, I suppose, that it was too esoteric for my current knowledge of Koine Greek. But now it appears that I was just too lazy to engage the text. My reasons for including grace in the clause this is not your own doing have nothing to do with the genders of Τῇ…χάριτι and τοῦτο, but with many other passages of Scripture and a not insignificant amount of personal experience. I cannot exclude faith solely on the basis of the gender of πίστεως and της.

Are there other Scriptures that persuade me that faith is of my own doing? I’ll begin with a New Testament survey of πίστεως4 (Acts 11:19-24 ESV).

Now those who were scattered because of the persecution that arose over Stephen (Acts 8:1-3) traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord [Table]. The report of this came to the ears of the church in5 Jerusalem,6 and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose [Table], for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

The Greek words translated who believed in—and a great number who believed turned to the Lord7—were ὁ πιστεύσας in the NET parallel Greek text and NA28, and simply πιστευσας in the Stephanus Textus Receptus and Byzantine Majority Text (KJV: and a great number believed, and turned unto the Lord). Adding ὁ to πιστεύσας (a participle of the verb πιστεύω) leaves the possibility open that some who believed had not yet turned (ἐπέστρεψεν, a form of ἐπιστρέφω) to the Lord (Matthew 13:18-23; Luke 8:11-15).

What interests me more in this context is: And the hand of the Lord was with them:8 καὶ ἦν χεὶρ κυρίου μετ᾿ αὐτῶν. The pronoun αὐτῶν is masculine, feminine and neuter, and most likely9 refers back to the Hellenists (τοὺς Ἑλληνιστὰς) and forward to a great number who believed: πολύς τε ἀριθμὸς ὁ πιστεύσας. In other words, the hand of the Lord is cited preceding the faith of a great number of the Hellenists. Was Luke simply being polite to the Lord when the actual situation was that the faith of a great number of the Hellenists was of their own doing?

When [Barnabas] came and saw the grace (τὴν χάριν) of God, he was glad.10 What was the grace of God that Barnabas saw (ἰδὼν, a form of εἴδω)? he exhorted [the great number of the Hellenists who believed] to remain faithful (προσμένειν, an infinitive form of προσμένω) to the Lord with steadfast purpose.11 It sounds as if Luke attributed their faith to the grace of God. Was he puffing God up with false praise when the actual situation was that the faith of a great number of the Hellenists was of their own doing?

The text continued: for [Barnabas] was a good man, full of the Holy Spirit and of faith.12 The Greek word translated faith here was πίστεως, a form of the noun πίστις. Being full of the Holy Spirit (πλήρης πνεύματος ἁγίου) precedes being full of faith. This makes sense since πίστις, translated faithfulness (ESV), is an aspect of the fruit of the Spirit. But if you are led by the Spirit, you are not under the law13…the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].14

Since I am making so much of the word order, should I assume that Barnabas was full of the Holy Spirit and of faith because he was a good man (ἦν ἀνὴρ ἀγαθὸς)? I’ve made that assumption before. It’s not false unless I’m thinking causatively: goodness (ἀγαθωσύνη) is another aspect of the fruit of the Spirit. So I assume now that Luke and the Holy Spirit used full of the Holy Spirit and of faith to clarify their intended meaning: for he was a good man.15 And a great many people were added to the Lord.16

This is not my experience. I don’t see a great many people…added to the Lord in my immediate vicinity. I won’t blame the hand of the Lord. That leaves: I am not a good man, full of the Holy Spirit and of faith. I’ll own that and continue to Do [my] best to present [myself] to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.17 But If I rejected that diagnosis, would I blame those who are dead in…trespasses and sins for their lack of faith in Christ?

And you were dead in the trespasses and sins [Table] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind [Table].18

So, blaming them would depend, I suppose, on who I credit for making me alive together with Christ.

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace (τῆς χάριτος αὐτοῦ) in kindness toward us in Christ Jesus [Table].19

Approached in this way it becomes quite telling that my faith and my works are absent here: This is about God’s mercy, God’s great love, God made us alive together with Christ (συνεζωοποίησεν τῷ Χριστῷ) by God’s grace, God raised us up with him (συνήγειρεν, a form of συνεγείρω) and seated us with him (συνεκάθισεν, a form of συγκαθίζω) in the heavenly places in Christ Jesus. Why? For his own purpose: so that in the coming ages he might show (ἐνδείξηται, a form of ἐνδείκνυμι) the immeasurable riches of his grace.

There is nothing uncertain about so that…he might show: ἐνδείξηται is a subjunctive form of ἐνδείκνυμι in a purpose clause: “the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”20 The only uncertainty here is why English translators persist in their refusal to translate Greek verbs in the subjunctive mood in purpose or result clauses into English. But when does/did all of this happen?

The verbs συνεζωοποίησεν, συνήγειρεν, συνεκάθισεν and even ἐνδείξηται are in the aorist tense and συνεζωοποίησεν, συνήγειρεν and συνεκάθισεν are in the indicative mood:

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.

For example: “God…made us alive together with Christ.” Eph 2:5

“He who has begun a good work in you will complete it until the day of Christ Jesus.” Phil 1:621

When I begin to perceive any of this as true corresponds to when I received the Holy Spirit. When I as a five-year-old child prayed a sinner’s prayer to Jesus to escape from burning in hell for all eternity, nothing happened except that I believed I didn’t need to fear hell.22 When I as a twenty-something atheist stoner prayed, “If you’re really out there, I really want to know you,”23 the Holy Spirit invaded my ψυχή: “soul, life, creature, living being, physical life, life-force; corpse, dead person; an individual person.”

I didn’t think much of the Gospel then. Been there, done that, I thought. The Gospel just didn’t work out for me. This time I was going to do it right. The objective truth of the Bible was irrelevant to me. Its truth was like that of a contract. There were things for me to do and things God would do in exchange. He knew what the contract I held in my hand said, and so could I.24

In no objective sense did I as a twenty-something atheist stoner turn in faith to Jesus Christ. I was more like a bibliolater standing before the Bible as Israel stood before Mount Sinai, saying, All that the LORD has spoken [I] will do.25 I didn’t keep my promise. He certainly knew I couldn’t keep my promise. Why did He give me his own Holy Spirit then and not when I was five?

I want to pause here to compile a brief dossier on Barnabas (Acts 4:33-37; 9:26-31; 11:22, 25, 26 ESV):

And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet [Table].

And when [Paul, aka Saul] had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple [Table]. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists. But they were seeking to kill him [Table]. And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.

So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied [Table].

The report of this (Acts 11:19-21) came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

So Barnabas went to Tarsus to look for Saul [aka Paul], and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians [Table].

The people who tried to lead the five-year-old me to the Lord, led me to atheism instead. It was certainly not their intent, just a fact. The twenty-something bibliolater me went back to the same church of the very same people, believing they were right and I was wrong. The difference? I was about twenty years older, but more to the point, I had been given the indwelling Holy Spirit of God. When I heard teaching or preaching the Holy Spirit brought other Scriptures to my mind. Sometimes those Scriptures agreed with what was taught or preached. That was a good day. Sometimes they did not. But I was studying the Bible on my own with the Holy Spirit, the Father and his Son. Eventually, Paul’s writings, writings that may never have been written (Acts 13:1-3) if Barnabas had not gone to Tarsus to look for Saul and brought him to Antioch, led me to Jesus. It is impossible for me to credit all of this to my faith or my effort, though I cannot imagine it transpiring apart from both.

The solution I return to over and over is:

Therefore, my beloved, as you have always obeyed (ὑπηκούσατε , a form of ὑπακούω) so now, not only as in my presence but much more in my absence, work out your own salvation (τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε) with fear and trembling, for it is God who works (ὁ ἐνεργῶν) in you, both to will (τὸ θέλειν) and to work (τὸ ἐνεργεῖν) for his good pleasure (τῆς εὐδοκίας) [Table].26

I’ll pick this up in another essay. A table comparing Acts 11:22 in the NET and KJV follows.

Acts 11:22 (NET)

Acts 11:22 (KJV)
A report about them came to the attention of the church in Jerusalem, and they sent Barnabas to Antioch. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

Acts 11:22 (NET Parallel Greek)

Acts 11:22 (Stephanus Textus Receptus)

Acts 11:22 (Byzantine Majority Text)
Ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν Ἰερουσαλὴμ περὶ αὐτῶν καὶ ἐξαπέστειλαν Βαρναβᾶν ἕως Ἀντιοχείας ηκουσθη δε ο λογος εις τα ωτα της εκκλησιας της εν ιεροσολυμοις περι αυτων και εξαπεστειλαν βαρναβαν διελθειν εως αντιοχειας ηκουσθη δε ο λογος εις τα ωτα της εκκλησιας της εν ιεροσολυμοις περι αυτων και εξαπεστειλαν βαρναβαν διελθειν εως αντιοχειας

1 Philippians 4:6 (ESV)

2 For a brief discussion of these textural differences see αὐτοῦ and ἑαυτοῦ, Part 2 .

3 Ephesians 2:8b (ESV) Table

4 I’ll return to consider Acts 6:5 in another essay.

5 The NET parallel Greek text and NA28 had τῆς οὔσης ἐν (“that was in”) here, where the Stephanus Textus Receptus and Byzantine Majority Text had της εν.

7 Acts 11:21b (ESV) Table

8 Acts 11:21a (ESV) Table

9 Perhaps I should say, “is in closest proximity to.” I can’t eliminate the possibility that αὐτῶν also refers to some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke…preaching the Lord Jesus (Acts 11:20 ESV), but then the hand of the Lord seems more laissez faire, not opposed to them, rather than the cause of what transpired.

10 Acts 11:23a (ESV) Table

11 Acts 11:23b (ESV) Table

12 Acts 11:24 (ESV)

13 Galatians 5:18 (ESV)

14 Galatians 5:22, 23 (ESV)

15 Acts 11:24a (ESV)

16 Acts 11:24b (ESV)

17 2 Timothy 2:15 (ESV)

18 Ephesians 2:1-3 (ESV)

19 Ephesians 2:4-7 (ESV)

25 Exodus 19:8b (ESV) Table

26 Philippians 2:12, 13 (ESV)

Romans, Part 49

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If [the gift] is showing mercy (ἐλεῶν, a form of ἐλεέω),[1] he must do so with cheerfulness.[2]  This is my gift, the one given to me.  It is the way I see Jesus and his Father.  It is the way I see the world.  It is my bias.  Blessed are the merciful (ἐλεήμονες, a form of ἐλεήμων),[3] for they will be shown mercy (ἐλεηθήσονται, a form of ἐλεέω).[4]  Given that bias it is probably good to start with something I do not mean by mercy.

“Have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”[5] two blind men shouted.  Jesus said to them, “Do you believe that I am able to do this?”  They said to him, “Yes, Lord.”  Then he touched their eyes saying, “Let it be done for you according to your faith.”  And their eyes were opened.[6]

The blind men asked Jesus for mercy, believed He was able to do what they asked, and received the mercy they asked for, according to [their] faith.  And I don’t want anything to do with this kind of faith or this kind of mercy.

Jesus sternly warned (ἐνεβριμήθη, a form of ἐμβριμάομαι)[7] them, “See that no one knows about this.”[8]  But they disobeyed Him; they went out and spread the news about him throughout that entire region.[9]

As he was entering a village, ten men with leprosy met him.  They stood at a distance, raised their voices and said, “Jesus, Master, have mercy (ἐλέησον, a form of ἐλεέω) on us.”  When he saw them he said, “Go and show yourselves to the priests.”[10]  It took some faith to obey Jesus, to go back to priests who were likely to tell them what they already knew, that they were leprous.  And as they went along, they were cleansed.[11]  You see that [their] faith was working together with [their] works and [their] faith was perfected by works.[12]

Then one of them, when he saw he was healed, turned back, praising God with a loud voice.  He fell with his face to the ground at Jesus’ feet and thanked him.  (Now he was a Samaritan.)  Then Jesus said, “Were not ten cleansed?  Where are the other nine?  Was no one found to turn back and give praise to God except this foreigner?”[13]

Assuming that the other nine were descendants of Israel, they may have been too busy to turn back and give praise to God, too busy trying to make themselves worthy of the mercy Jesus had shown them, too busy obeying the law (Leviticus 14:1-20 NET):

The Lord spoke to Moses: “This is the law of the diseased person on the day of his purification, when he is brought to the priest.  The priest is to go outside the camp and examine the infection.  If the infection of the diseased person has been healed, then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed.  The priest will then command that one bird be slaughtered into a clay vessel over fresh water.  Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.

“The one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean.  Then afterward he may enter the camp, but he must live outside his tent seven days.  When the seventh day comes he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean.

“On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil, and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the Lord at the entrance of the Meeting Tent.

“The priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the Lord.  He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy.  Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot.  The priest will then take some of the log of olive oil and pour it into his own left hand.  Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.  The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed.  So the priest is to make atonement for him before the Lord.

“The priest must then perform the sin offering and make atonement for the one being cleansed from his impurity.  After that he is to slaughter the burnt offering, and the priest is to offer the burnt offering and the grain offering on the altar.  So the priest is to make atonement for him and he will be clean.[14]

Get up and go your way, Jesus said to the foreigner who returned to Him and gave praise to God.  Your faith has made you well.[15]  This is better, perhaps, but still not the mercy I want.

The next example is found in three gospel accounts:

Matthew

Mark

Luke
As they were leaving Jericho, a large crowd followed them.  Two blind men were sitting by the road.

Matthew 20:29, 30a (NET)

 They came to Jericho.  As Jesus and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 10:46 (NET)

 As Jesus approached Jericho, a blind man was sitting by the road begging.

Luke 18:35 (NET)

If someone wants to impeach the witnesses the discrepancies in these accounts seem very important.  They sound like the limited perceptions and faulty memories of eye witnesses who didn’t necessarily understand what they were seeing, and the alterations that naturally occur when favorite stories are passed on by word of mouth.  The more I want to know God, however, the less important they seem.

Matthew

Mark

Luke
When they heard that Jesus was passing by, they shouted, “Have mercy (ἐλέησον, a form of ἐλεέω) on us, Lord, Son of David!”  The crowd scolded them to get them to be quiet.  But they shouted even more loudly, “Lord, have mercy (ἐλέησον, a form of ἐλεέω) on us, Son of David!”

Matthew 20:30b, 31 (NET)

 When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”  Many scolded him to get him to be quiet, but he shouted all the more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Mark 10:47-48 (NET)

 When he heard a crowd going by, he asked what was going on.  They told him, “Jesus the Nazarene is passing by.”  So he called out, “Jesus, Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on   me!”  And those who were in front scolded him to get him to be quiet, but he shouted even more, “Son of David, have mercy (ἐλέησον, a form of ἐλεέω) on me!”

Luke 18:36-39 (NET)

Though the accounts differ regarding when and how many blind men asked for Jesus’ mercy, they agree that the crowd scolded him/them but couldn’t silence him/them.

Matthew

Mark

Luke
Jesus stopped (στὰς, a form of ἵστημι),[16] called (ἐφώνησεν, a form of φωνέω)[17] them…

Matthew 20:32a (NET)

 Jesus stopped (στὰς) and said, “Call (φωνήσατε, another form of φωνέω) him.”  So they called (φωνοῦσιν, a form of   φωνέω) the blind man and said to him, “Have courage!  Get up!  He is calling (φωνεῖ, a form of φωνέω) you.”  He threw off his cloak, jumped up, and came to Jesus.

Mark 10:49, 50 (NET)

 So Jesus stopped (σταθεὶς, another form of ἵστημι) and ordered (ἐκέλευσεν, a form of κελεύω)[18] the beggar to be brought to him.

Luke 18:40a (NET)

This is new[19] relative to the first two stories of mercy.  In each of these accounts Jesus stopped (στὰς in Matthew and Mark, σταθεὶς in Luke) and called (ἐφώνησεν, a form of κελεύω) them (Matthew).  Mark offered detail to that call: Jesus stopped (στὰς) and said, “Call (φωνήσατε) him” to those who traveled with Him, presumably his disciples.  So they called (φωνοῦσιν) the blind man and said to him, “Have courage!  Get up!  He is calling (φωνεῖ) you.”  The blind man threw off his cloak, jumped up, and came to Jesus.  Luke, the historian, resolved these accounts with, So Jesus stopped (σταθεὶς) and ordered (ἐκέλευσεν, a form of κελεύω)[20] the beggar to be brought to him.

These are not the words Paul used to describe God’s calling, but together they form a vivid picture of what he meant by them.  And we know that all things work together for good for those who love God, who are called (κλητοῖς, a form of κλητός)[21] according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called (ἐκάλεσεν, a form of καλέω);[22] and those he called (ἐκάλεσεν, a form of καλέω), he also justified; and those he justified, he also glorified.[23]

Matthew

Mark

Luke
…and said, “What do you want me to do for you?”  They said to him, “Lord, let our eyes be opened.”  Moved with compassion, Jesus touched their eyes.  Immediately they received their sight and followed (ἠκολούθησαν, a form of ἀκολουθέω) him.

Matthew 20:32b-34 (NET)

 Then Jesus said to him, “What do you want me to do for you?”  The blind man replied, “Rabbi, let me see again.”  Jesus said to him, “Go, your faith has healed you.”  Immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) him on the road.

Mark 10:51, 52 (NET)

 When the man came near, Jesus asked him, “What do you want me to do for you?”  He replied, “Lord, let me see again.”  Jesus said to him, “Receive your sight; your faith has healed you.”  And immediately he regained his sight and followed (ἠκολούθει, another form of ἀκολουθέω) Jesus, praising God.

Luke 18:40b-43a (NET)
When all the people saw it, they too gave praise to God.

Luke 18:43b (NET)

In the first story two blind men thought it was more important to tell others about Jesus than to obey Him themselves.  In the second story obedience was not at issue.  There is no indication that the lepers were doing anything other than obeying Jesus’ command, Go and show yourselves to the priests.  At issue was the matter of gratitude, demonstrated in praise for God.  Jesus raised the question whether the other nine lepers were praising God or, perhaps, praising themselves for their adherence to the works of the law.  For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.[24]

Yet the blind man/men called by Jesus followed Him, not because he/they were given a law.  Jesus did not say, Follow Me.  Yet the work of the law [was] written in their hearts.[25]  They were doers, poets, of the law, speaking their own lines from their own hearts, as opposed to actors (hypocrites), wearing a false face and speaking a poet’s lines.  They not only praised God themselves, When all the people saw it, they too gave praise to God.

This is more like it, mercy that causes me to follow Jesus, praising God, a mercy that causes others, when they see me following Jesus, to praise, not me, but God.  I will have mercy (ἐλεήσω, another form of ἐλεέω) on whom I have mercy (ἐλεῶ, another form of ἐλεέω), and I will have compassion on whom I have compassion.  So then, it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).[26]  This is the mercy I want to receive.  This is the mercy I long to extend to all around me.  This is the mercy Paul found in the Lord when he had great sorrow and unceasing anguish in [his] heart.[27]

Just as you were formerly disobedient to God, but have now received mercy (ἠλεήθητε, a form of ἐλεέω) due to their disobedience, so they too have now been disobedient in order that, by the mercy (ἐλέει, a form of ἔλεος)[28] shown to you, they too may now receive mercy (ἐλεηθῶσιν, a form of ἐλεέω).  For God has consigned all people to disobedience so that he may show mercy (ἐλεήσῃ, a form of ἐλεέω) to them all.[29]

This mercy is to be shown with cheerfulness (ἱλαρότητι, a form of ἱλαρότης),[30] not reluctantly or under compulsion, because God loves a cheerful (ἱλαρὸν, a form of ἱλαρός)[31] giver.[32]  I fall down here because of the gospel presented as law rather than grace handed down to me from my religion that still adheres to my religious mind: “Believe in the Lord Jesus Christ before you die, or burn in hell for all eternity.”  I am the dark side of the proverb, Train a child in the way that he should go, and when he is old he will not turn from it.[33]  To counteract that darkness I want to look at two instances when Jesus didn’t want to show someone mercy.

A Canaanite woman from [the region of Tyre and Sidon] came and cried out, “Have mercy (ἐλέησον, a form of ἐλεέω) on me, Lord, Son of David!  My daughter is horribly demon-possessed!”[34]

This woman was a living remnant of the people Jesus, as Yahweh, had commanded Israel to exterminate with extreme prejudice—because the Canaanites were wicked idolaters?  Yes, as a matter of legal justification, but more to the point, for the faithfulness of his chosen people: for when they prostitute themselves to their gods and sacrifice to their gods, and someone invites you, you will eat from his sacrifice; and you then take his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.[35]

So Jesus ignored the woman’s persistent plea.  Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.”[36]

So Jesus began to explain to the woman the obligations of righteousness, the law He was under from his Father: I was sent only to the lost sheep of the house of Israel.[37]

But she came and bowed down before him and said, “Lord, help me!”[38]

“It is not right to take the children’s bread and throw it to the dogs,” he said.[39]

The Canaanite woman might have said, “I’m as good as any Jew here!”  And Jesus might have agreed with her, but I don’t think that response would have moved him from the law of his Father.

“Yes, Lord,” she said instead, “but even the dogs eat the crumbs that fall from their masters’ table.”[40]

When Jesus said, Blessed are the poor in spirit, for the kingdom of heaven belongs to them,[41] He meant what He said.  So He answered the Canaanite woman, “Woman, your faith is great!  Let what you want be done for you.”  And her daughter was healed from that hour.[42]

So, did Jesus sin by disobeying the law of his Father?  No, because Jesus and his Father knew, long before Paul wrote any letter to the Galatians, that if you are led by the Spirit, you are not under the law,[43] and regarding the fruit of the Spirit: Against such things (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control) there is no law.[44]

The second instance deserves its own essay.  I’ll conclude this one with Paul’s words of gratitude because it seems fitting in the context of the gift of showing mercy.  My religion teaches me to present the gospel with Paul’s words from his letter to the Romans (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them.  For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made.  So people are without excuse.

But privately in his letter to the young preacher Timothy, Paul wrote (1 Timothy 1:12-17 NET):

I am grateful (Χάριν, a form of χάρις)[45] to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful (πιστόν, a form of πιστός)[46] in putting me into ministry, even though I was formerly a blasphemer and a persecutor, and an arrogant man.  But I was treated with mercy (ἠλεήθην, a form of ἐλεέω) because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω)[47] in unbelief (ἀπιστίᾳ),[48] and our Lord’s grace (χάρις) was abundant, bringing faith (πίστεως, a form of πίστις)[49] and love (ἀγάπης, a form of ἀγάπη)[50] in Christ Jesus.  This saying is trustworthy (πιστὸς) and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them!  But here is why I was treated with mercy (ἠλεήθην, a form of ἐλεέω): so that in me as the worst, Christ Jesus could demonstrate his utmost patience (μακροθυμίαν, a form of μακροθυμία),[51] as an example for those who are going to believe in him for eternal life.  Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever!  Amen.

[2] Romans 12:8 (NET)

[4] Matthew 5:7 (NET)

[5] Matthew 9:27 (NET)

[6] Matthew 9:28-30a (NET)

[8] Matthew 9:30b (NET)

[9] Matthew 9:31 (NET)

[10] Luke 17:12-14a (NET)

[11] Luke 17:14b (NET)

[12] James 2:22 (NET)

[13] Luke 17:15-18 (NET)

[14] Leviticus 14:1-20 (NET)

[15] Luke 17:19 (NET)

[19] In Luke’s account the lepers stood (ἔστησαν, another form of ἵστημι) at a distance (Luke 17:12b NET).

[23] Romans 8:28-30 (NET)

[24] Romans 3:20 (NET)

[25] Romans 2:15 (NET)

[26] Romans 9:15, 16 (NET)

[27] Romans 9:2 (NET)

[29] Romans 11:30-32 (NET)

[32] 2 Corinthians 9:7b (NET)

[33] Proverbs 22:6 (NET)

[34] Matthew 15:22 (NET)

[35] Exodus 34:15, 16 (NET)

[36] Matthew 15:23 (NET)

[37] Matthew 15:24 (NET)

[38] Matthew 15:25 (NET)

[39] Matthew 15:26 (NET)

[40] Matthew 15:27 (NET)

[41] Matthew 5:3 (NET)

[42] Matthew 15:28 (NET)

[43] Galatians 5:18 (NET)

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

Romans, Part 48

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I want to continue with the next item in Paul’s list of the different gifts (χαρίσματα, a form of χάρισμα) we have according to the grace given to us.[2]  If [the gift] is leadership (προϊστάμενος, a form of προΐστημι), he must do so with diligence (σπουδῇ)…[4]

I want προϊστάμενος to mean προηγούμενοι (a form of προηγέομαι), go first and leave a trail.  That’s what the Holy Spirit says to me about leadership.  Follow me, Jesus said.  Paul wrote, Be devoted to one another with mutual love, showing eagerness (προηγούμενοι, a form of προηγέομαι) in honoring one another.[6]  So when Paul used προηγούμενοι he wanted me to “lead the way” in honoring others.  When he wrote about leadership he used the word προϊστάμενος (a form of προΐστημι), which seems to imply a less itinerant existence, the good shepherd who lays down his life for the sheep by living among them and protecting them rather than dying for them.

To overcome my own bias I’ll start with things Paul didn’t mean about προϊστάμενος (leadership).  He certainly didn’t mean πλανάω, “to lead astray.”  Do you not know that the unrighteous will not inherit the kingdom of God?  Paul asked rhetorically.  Do not be deceived (πλανᾶσθε, a form of πλανάω)!  The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not[7] inherit the kingdom of God.[8]  And the implication is that some claiming the gift of leadership were teaching these very things.

I don’t want this to come down disproportionately hard on those who favor the “Side A” position discussed on the Gay Christian Network website.[9]  My reasons can wait for another essay.  For now I will simply quote Paul’s own words (1 Corinthians 6:11 NET):

Some of you once lived this way.  But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

In other words, despite his assertion that such sinners will not inherit the kingdom of God, Paul did not dispute that God called, sanctified, and justified them in the name of the Lord Jesus Christ and by the Spirit of our God.  The most anyone can assert about this passage is the Apostle’s fervent belief that sinners who were washed…sanctified and justified in the name of the Lord Jesus Christ and by the Spirit of our God would not continue in sin.

Do not be deceived (πλανᾶσθε, a form of πλανάω): “Bad company corrupts good morals.”  Sober up as you should, and stop sinning!  For some have no knowledge of God – I say this to your shame![10]  Do not be deceived (πλανᾶσθε, a form of πλανάω).  God will not be made a fool.  For a person will reap what he sows, because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.[11]  But evil people and charlatans will go from bad to worse, deceiving (πλανῶντες, another form of πλανάω) others and being deceived (πλανώμενοι, another form of πλανάω) themselves.[12]

Still, for Paul it was not a simple matter of “we” the good guys versus “they” the evil deceivers leading themselves and others astray:  For we too were once foolish, disobedient, misled (πλανώμενοι, another form of πλανάω), enslaved to various passions and desires, spending our lives (διάγοντες, a form of διάγω) in evil and envy, hateful and hating one another.[14]  Here we are introduced to ἄγω, the primary verb to lead.  I’ll look at that after I finish with πλανάω.

The difference between Paul in his past as Saul along with others who were led astray, and Paul in his present as an Apostle of Christ, was the Father’s call through the resurrected Jesus and the indwelling Holy Spirit, God, in a word and not something intrinsic in Paul himself.  For the appeal we make does not come from error (πλάνης, a form of πλάνη) or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.[17]

For Paul the word πλάνη (one led astray) not only described his former life but the natural state of all humanity.   Hear, for instance, how he described God’s wrath[18] on those who worshiped and served the creation rather than the Creator:[19] God gave them over to dishonorable passions.  For their women exchanged the natural sexual relations for unnatural ones, and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another.  Men committed shameless acts with men and received in themselves the due penalty for their error (πλάνης, a form of πλάνη) [Table].[20]

But in Christ we are all empowered to overcome our natural state: So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes (μεθοδείαν τῆς πλάνης).[22]  While there is nothing particularly wrong with translating πλάνης error or deceitful, it implies awareness and ill-purpose.  And we might be led astray by the earnest sincerity of one led astray, one who does not know that his method or way leads others astray, one who wasn’t gifted with leadership (προϊστάμενος, a form of προΐστημι).

Paul also wrote (2 Corinthians 2:4-11 NET Table1 Table2):

For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love (ἀγάπην, a form of ἀγάπη) that I have especially for you.  But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well.  This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive (χαρίσασθαι, a form of χαρίζομαι) and comfort (παρακαλέσαι, a form of παρακαλέω) him.  This will keep him from being overwhelmed by excessive grief to the point of despair.  Therefore I urge (παρακαλῶ, a form of παρακαλέω) you to reaffirm your love (ἀγάπην, a form of ἀγάπη) for him.  For this reason also I wrote you: to test you to see if you are obedient in everything.  If you forgive (χαρίζεσθε, a form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what I have forgiven (κεχάρισμαι, a form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, a form of χαρίζομαι] anything) I did so for you in the presence of Christ, so that we may not be exploited by Satan (for we are not ignorant of his schemes [νοήματα, a form of νόημα]).

I can’t help but think that the forgiveness, comfort and love that played such an important role in keeping the Corinthians from being exploited by Satan’s schemes might be key as well to thwarting people’s methods or ways that lead astray (μεθοδείαν τῆς πλάνης).

As I turn here to ἄγω it is possible to glean what the gift of leadership (προϊστάμενος, a form of προΐστημι) is like.  God’s kindness leads (ἄγει, a form of ἄγω) you to repentance.[27]  It is not too much to expect one with the gift of leadership to exhibit God’s kindness, forbearance, and patience.  The gifted leader exhorts us with: all who are led (ἄγονται, a form of ἄγω) by the Spirit of God are the sons of God,[28] and teaches us: if you are led (ἄγεσθε, a form of ἄγω) by the Spirit, you are not under the law.[29]  The gifted leader is not overly interested in money.  For the love of money is the root of all evils.  Some people in reaching for it have strayed (ἀπεπλανήθησαν, a form of ἀποπλανάω) from the faith and stabbed themselves with many pains.[31]

Now we ask you, brothers and sisters, Paul wrote the Thessalonians, to acknowledge those who labor among you and preside over (προϊσταμένους, another form of προΐστημι) you in the Lord and admonish you, and to esteem them most highly in love because of their work.[32]  [The overseer] must manage (προϊστάμενον, another form of προΐστημι) his own household well and keep his children in control without losing his dignity.[33]  Though the overseer may be an itinerant position, one must exhibit that lay-down-his-life leadership at home first with his family.

Paul’s exhortation, Do not lag (σπουδῇ) in zeal, be enthusiastic in spirit, serve the Lord,[34] gives me a picture of the diligence (σπουδῇ) one should demonstrate in the exercise of God’s gift of leadership.   It is translated eagerness in, But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.[35]

Romans, Part 49

Back to My Reasons and My Reason, Part 1

[2] Romans 12:6a (NET)

[4] Romans 12:8 (NET)

[6] Romans 12:10 (NET)

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

[8] 1 Corinthians 6:9, 10 (NET) Table

[10] 1 Corinthians 15:33, 34 (NET)

[11] Galatians 6:7, 8 (NET)

[12] 2 Timothy 3:13 (NET)

[14] Titus 3:3 (NET)

[17] 1 Thessalonians 2:3, 4 (NET)

[18] Romans 1:18 (NET)

[19] Romans 1:25 (NET)

[20] Romans 1:26, 27 (NET)

[22] Ephesians 4:14 (NET)

[27] Romans 2:4b (NET)

[28] Romans 8:14 (NET)

[29] Galatians 5:18 (NET)

[31] 1 Timothy 6:10 (NET)

[32] 1 Thessalonians 5:12, 13 (NET)

[33] 1 Timothy 3:4 (NET)

[34] Romans 12:11 (NET) Table

[35] 2 Corinthians 8:7 (NET)