Tag Archives: Galatians 5:22-23

Romans, Part 57

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In this essay I’m looking at the aftermath of Jesus feeding five thousand plus people in the light of his assessment of the Jewish leaders (Ἰουδαῖοι, a form of Ἰουδαῖος)[1] as an answer to how the Father seeking his own is not self-seeking.  And ultimately it is a continuing part of my attempt to view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord[2]—as a definition of love (ἀγάπη) rather than as rules.  Matthew and Mark end this thread of their narratives focused on people who did not eat from the five loaves and two fish.

Matthew

Mark
After they had crossed over, they came to land at Gennesaret.  When the people there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.  They begged him if they could only touch the edge of his cloak, and all who touched it were healed.

Matthew 14:34-36 (NET)

 After they had crossed over, they came to land at Gennesaret and anchored there.  As they got out of the boat, people immediately recognized Jesus.  They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be.  And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if they could just touch the edge of his cloak, and all who touched it were healed.

Mark 6:53-56 (NET)

John grappled with the more distressing story of many who did eat from the five loaves and two fish (John 6:22-24 NET).

The next day the crowd that remained on the other side of the lake realized that only one small boat had been there, and that Jesus had not boarded it with his disciples, but that his disciples had gone away alone.  But some boats from Tiberias came to shore near the place where they had eaten the bread after the Lord had given thanks.  So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats and came to Capernaum looking for Jesus.

When they found him on the other side of the lake, they said to him, “Rabbi, when did you get here?”[3]

Jesus didn’t answer their question.  Instead He said to those who were part of the crowd… following him because they were observing the miraculous signs he was performing on the sick,[4] who saw the miraculous sign that Jesus performed, [and] began to say to one another, “This is certainly the Prophet who is to come into the world,”[5] who were going to come and seize him by force to make him king:[6] I tell you the solemn truth, you are looking for me not because you saw miraculous signs (σημεῖα, a form of σημεῖον), but because you ate all the loaves of bread you wanted.[7]

They didn’t argue with Him about it.  In fact, they said something a bit later that confirms his assessment of their motives.[8]  And I’m reminded of Mark’s Gospel narrative, they did not understand about the loaves, but their hearts were hardened.[9]  Who and what did they believe instead of Jesus?

I’ll hazard a guess that they were afraid (ἐφοβοῦντο, a form of φοβέω) of the Jewish (Ἰουδαίους, a form of Ἰουδαῖος) religious leaders.  For the Jewish leaders (Ἰουδαῖοι, another form of Ἰουδαῖος) had already agreed that anyone who confessed Jesus to be the Christ would be put out of the synagogue.[10]  We are disciples of Moses, the Ἰουδαῖοι said.  We know that God has spoken to Moses!  We do not know where this man comes from![11]

Jesus didn’t walk into anyone’s place of employment, interrupt him and say, Do not work for the food that disappears.  Instead, He said it to those who had spent their time, their effort and their money to follow Him not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted: Do not work for the food that disappears, but for the food that remains to eternal life – the food which the Son of Man will give to you.  For God the Father has put his seal of approval on him.[12]

I played the organ, and sometimes the piano, at a downtown mission the summer after I got my driver’s license.  The man who ran the mission was a nice enough guy in everyday life but an angry[13] preacher.  I felt sorry for the homeless men, sometimes a few women, sitting through that angry tirade everyday for the free meal that followed.  But as I look at it in this light, maybe they got what they paid for, indigestion.

Those who followed Jesus not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted seemed to grasp his meaning when He told them to work… for the food that remains to eternal life.

What must we do to accomplish the deeds God requires?[14] they asked.

This is the deed God requires, Jesus answered, to believe in the one whom he sent.[15]

They understood that Jesus claimed to be the one God sent: Then what miraculous sign will you perform, so that we may see it and believe you?  What will you do?[16]  Here they unmasked themselves, for they already had a sign in mind.  Our ancestors ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’[17]  In other words, give us more free food and we’ll believe you.

I’m going to hazard another guess that what they really wanted wasn’t free food.  What they really wanted was confirmation of their own goodness and acceptability in God’s sight (Deuteronomy 28:12, 13 NET):

The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; you will lend to many nations but you will not borrow from any.  The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his commandments which I am urging you today to be careful to do.

Let me put this back in perspicuous form:  If you obey his commandments, the Lord will make you the head and not the tail.  If you obey his commandments, you will always end up at the top and not at the bottom.  Those who followed Jesus not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted didn’t feel like they were the head, at the top, under Roman rule.  It was a jarring, glaring, living example of denying the consequent, modus tollens, a deductively valid argument that they were not obeying the Lord’s commandments.  And it wasn’t from a lack of trying.  That needs to be clearly understood.

The Jewish Encyclopedia online defines Zealots (Hebrew, Ḳanna’im) as follows: “Zealous defenders of the Law and of the national life of the Jewish people; name of a party opposing with relentless rigor any attempt to bring Judea under the dominion of idolatrous Rome, and especially of the aggressive and fanatical war party from the time of Herod until the fall of Jerusalem and Masada. The members of this party bore also the name Sicarii, from their custom of going about with daggers (‘sicæ’) hidden beneath their cloaks, with which they would stab any one found committing a sacrilegious act or anything provoking anti-Jewish feeling.”[18]

“This unfailing ‘zeal for the Law’ became the standard of piety in the days of the Maccabean struggle against the Hellenizers. Thus it is asserted that when Mattathias slew the Jew whom he saw sacrificing to an idol, ‘he dealt zealously for the law of God, as did Phinehas[19] unto Zimri the son of Salu’; and Mattathias’ claim of descent from Phinehas implies that, like the latter, he obtained for his house the covenant of an everlasting priesthood (I Macc. ii. 24, 26, 54).”[20]

“‘Ḳanna’im’ was the name for those zealous for the honor and sanctity of the Law as well as of the sanctuary, and for this reason they at first met with the support and encouragement of the people and of the Pharisaic leaders, particularly those of the rigid school of Shammai.[21] It was only after they had been so carried away by their fanatic zeal as to become wanton destroyers of life and property throughout the land that they were denounced as heretic Galileans (Yad. iv. 8) and ‘murderers’ and that their principles were repudiated by the peace-loving Pharisees.”[22]

Jesus’ disciples were steeped in this milieu.  Lord, is this the time when you are restoring the kingdom to Israel?[23]  This question was foremost in their minds moments before Jesus’ ascension.  And Jesus’ response to his faithful followers was, You are not permitted to know the times or periods that the Father has set by his own authority.  But you will receive power when the Holy Spirit has come upon you…[24]

So Jesus instructed them to wait in Jerusalem for the promised Holy Spirit, the source of the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] that is the fulfillment of the law.[26]  Jesus was focused on the work his Father had sent Him to accomplish (Matthew 5:17-20 NET):

Do not think that I have come to abolish the law or the prophets.  I have not come to abolish these things but to fulfill them.  I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.  For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

So how did Jesus respond to those who followed Him not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted?

I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.  For the bread of God (ἄρτος τοῦ θεοῦ) is the one who comes down from heaven and gives life to the world.[27]

Give us today our daily bread (ἄρτον, a form of ἄρτος).[28]  I wouldn’t alter the translation but it’s important to realize that as I pray this I’m asking, Give us today our daily Jesus, the fruit of his Spirit.  Sir (κύριε, a form of κύριος), give us this bread all the time,[29] those who followed Jesus not because [they] saw miraculous signs, but because [they] ate all the loaves of bread [they] wanted said.

Outwardly, they appeared to be doing right, following Jesus.  They said the right words: Sir (literally, Lord), give us this bread all the time.  The note in the NET reads: “The Greek κύριος (kurios) means both ‘Sir’ and ‘Lord.’ In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (‘sir’).”  And I agree, for when Jesus clearly identified Himself as the ἄρτος τοῦ θεοῦ saying, I am the bread of life (ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς),[30] they began complaining about him.[31]

I am the bread of life.  The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.  But I told you that you have seen me and still do not believe.  Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.  For I have come down from heaven not to do my own will but the will of the one who sent me.  Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day.  For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.[32]

Then the Jews who were hostile to Jesus (Ἰουδαῖοι, a form of Ἰουδαῖος) began complaining about him because he said, “I am the bread that came down from heaven…”[33]  The note in the NET reads: “Grk ‘Then the Jews.’ In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus…Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the ‘crowd’ mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as ‘Rabbi’ (6:25). Likewise, the designation ‘Judeans’ does not fit here because the location is Galilee rather than Judea.”

Yes, I get it.  The Jews who responded to Jesus this way were hostile or hardened.  There were other Jews who were not so hostile, who had heard and learned from the Father.[34]  But I think another important point that John and the Holy Spirit have made here is that it was “Jewishness” that began complaining about him because he said…  It was the religious mind, and the religious mind comes in many flavors, even scientific, even atheist, even Christian flavors.

Romans, Part 58

[1] John 5:16-47 (NET) Now because Jesus was doing these things on the Sabbath, the Jewish leaders (Ἰουδαῖοι) began persecuting him (verse 16).

[2] Romans 12:11 (NET) Table

[3] John 6:25 (NET)

[4] John 6:2 (NET)

[5] John 6:14 (NET)

[6] John 6:15 (NET)

[7] John 6:26 (NET)

[8] John 6:31 (NET)

[9] Mark 6:52 (NET)

[10] John 9:22 (NET)

[11] John 9:28b, 29 (NET)

[12] John 6:27 (NET)

[13] James 1:20; 3:17, 18 (NET)

[14] John 6:28 (NET)

[15] John 6:29 (NET)

[16] John 6:30 (NET)

[17] John 6:31 (NET)

[18] Kaufmann Kohler,  ZEALOTS, Jewish Encyclopedia

[19] Numbers 25 (NET)

[20] Kaufmann Kohler,  ZEALOTS, Jewish Encyclopedia

[21] An interesting insight on Paul: Paul: At the Feet of Gamaliel?  In my zeal for God I persecuted the church (Philippians 3:6a NET).

[22] Kaufmann Kohler,  ZEALOTS, Jewish Encyclopedia

[23] Acts 1:6 (NET) Table

[24] Acts 1:7, 8a (NET) Table

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

[26] Romans 13:10b (NET)

[27] John 6:32, 33 (NET)

[28] Matthew 6:11 (NET)

[29] John 6:34 (NET)

[30] John 6:35a (NET)

[31] John 6:41a (NET)

[32] John 6:35-40 (NET)

[33] John 6:41 (NET)

[34] John 6:45

Fear – Numbers, Part 4

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To Korah the Levite, the Reubenites Dathan, Abiram and On, and the 250 leaders of the community[1] who accused Moses and Aaron of exalting themselves above the community of the Lord,[2] Moses said (Numbers 16:16, 17 NET):

You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.  And each of you take his censer, put incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.

The first time Moses said this[3] I wrote it off as sarcasm.  Here it sounds more like a princely summons to appear at their own executions, considering what happened to Nadab and Abihu, authorized priests who presented unauthorized fire before the Lord.  They appeared as commanded, and not only those who were summoned.  When Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.[4]

In the Septuagint the whole community assembled was τὴν πᾶσαν αὐτοῦ συναγωγὴν (literally, “the all here synagogue”).  And the glory of the Lord appeared to πάσῃ τῇ συναγωγῇ (literally, “all the synagogue”).  The Lord said to Moses and Aaron, Separate yourselves from among this community (Septuagint, τῆς συναγωγῆς), that I may consume them in an instant.[5]  It’s probably worth mentioning that this story recounts yehôvâh’s frustration, patience and mercy with condemned Israel rather than redeemed Israel (Numbers 14:28-30a):

As I live, says the Lord, I will surely do to you just what you have spoken in my hearing.  Your dead bodies will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.  You will by no means enter into the land where I swore to settle you.

A note in the NET suggests that this community meant only “people siding with Korah… an assembly of rebels.”  Moses and Aaron, however, didn’t take it that way: they threw themselves down with their faces to the ground and said, “O God, the God of the spirits of all people (Septuagint, τῶν πνευμάτων καὶ πάσης σαρκός; literally, “the spirits and all flesh”), will you be angry with the whole community (Septuagint, πᾶσαν τὴν συναγωγὴν) when only one man sins?”[6]

I find it particularly affecting that Aaron, who was once on the side of his rebellious people and in need of Moses’ intercession, joined Moses here in intercession. And despite Aaron’s former rebelliousness, the Lord answered them favorably. “Tell the community (Septuagint, τῇ συναγωγῇ): ‘Get away from around the homes of Korah, Dathan, and Abiram (Septuagint, τῆς συναγωγῆς Κορε; literally, “the synagogue of Korah”).’”[7]  Moses did as the Lord commanded him (Numbers 16:25-27 NET):

Then Moses got up and went to Dathan and Abiram; and the elders of Israel went after him.  And he said to the community (Septuagint, τὴν συναγωγὴν), “Move away from the tents of these wicked men, and do not touch anything they have, lest you be destroyed because of all their sins.”  So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves in the entrances of their tents with their wives, their children, and their toddlers.

In my estimation Moses tried diligently to make what transpired next explicitly clear to all the community (Numbers 16:28-30 NET).

“This is how you will know that the Lord has sent me to do all these works, for I have not done them of my own will (Septuagint, ἐμαυτοῦ; literally, “myself”).  If these men die a natural death, or if they share the fate of all men, then the Lord has not sent me.  But if the Lord does something entirely new, and the earth opens its mouth and swallows them up along with all that they have, and they go down alive to the grave (Hebrew, sheʼôl; Septuagint, ᾅδου; literally, “to Hades”), then you will know that these men have despised the Lord!”

On cue, the earth split open. They and all that they had went down alive into the pit (Hebrew, sheʼôl; Septuagint, ᾅδου), and the earth closed over them. So they perished from among the community[8] (Septuagint, ἀπώλοντο ἐκ μέσου τῆς συναγωγῆς; literally, “they perished out of the midst of the synagogue”).  The rest of the community didn’t feel particularly pious.  They ran, saying, “What if the earth swallows us too?”[9]  With a surgical precision that honored the intercession of Moses and Aaron, a fire went out from the Lord and devoured the 250 men who offered incense.[10]

In their reaction the next day the whole community of Israelites offers the most valid and poignant measure of the sanctifying power of scary stuff.  I call it scary stuff because yârêʼ, the Hebrew word translated fear, which seems to entail reverence for God and appears to stand as the Old Testament equivalent of New Testament faith, makes no appearance in the telling of this story.  The rest of the community either misunderstood or ignored Moses’ explanation of the previous day’s events.  They thought he did a magic trick, black magic at that: on the next day the whole community of Israelites (Septuagint, υἱοὶ Ισραηλ; literally, “sons of Israel”) murmured against Moses and Aaron, saying, “You have killed the Lord’s people (Septuagint, τὸν λαὸν κυρίου)!”[11]

Scary stuff doesn’t produce fear, not the fear of the Lord.  That fear, it seems, like faith only comes by hearing, and hearing by the word of God.[12]  And the Lord, it seems, was prescient when He wanted to destroy the whole community the day before.

Again, He said to Moses and Aaron, Get away from this community (Septuagint, τῆς συναγωγῆς), so that I can consume them in an instant![13]  Again, Moses and Aaron threw themselves down with their faces to the ground[14] but made no insinuation that the Lord might be destroying the innocent along with the guilty.

Then Moses [the prophet] said to Aaron [the priest], “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”  So Aaron [the priest] did as Moses [the prophet] commanded and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.  He stood between the dead and the living, and the plague was stopped.  Now 14,700 people died in the plague, in addition to those who died in the event with Korah.[15]

Again, the Lord responded favorably to Moses’ intercession. Through the very same act that fried 250 others He spared the vast majority of the people when Aaron the authorized priest responded obediently to the word of the authorized prophet.  Contrast this to a more “successful” rebellion in the time of Jeremiah, just prior to the Babylonian captivity of Judah, the southern part of the divided kingdom of Israel (Jeremiah 2:12, 13, 29, 30; 4:21, 22; 5:30, 31 NET).

Be amazed at this, O heavens!  Be shocked and utterly dumbfounded,” says the Lord.  “Do so because my people have committed a double wrong: they have rejected me, the fountain of life-giving water, and they have dug cisterns for themselves, cracked cisterns which cannot even hold water.”

“Why do you try to refute me?  All of you have rebelled against me,” says the Lord.  “It did no good for me to punish your people.  They did not respond to such correction.  You slaughtered your prophets like a voracious lion.”

“How long must I see the enemy’s battle flags and hear the military signals of their bugles?”  The Lord answered, “This will happen because my people are foolish.  They do not know me.  They are like children who have no sense.  They have no understanding.  They are skilled at doing evil.  They do not know how to do good.”

“Something horrible and shocking is going on in the land of Judah: The prophets prophesy lies.  The priests exercise power by their own authority.  And my people love (Septuagint, ἠγάπησεν, a form of ἀγαπάω) to have it this way.  But they will not be able to help you when the time of judgment comes!

You unbelieving (ἄπιστος) generation! How much longer must I be with you?  How much longer must I endure you?[16] This was Jesus’ response to an argument He walked into after his transfiguration.  Actually this is Mark’s version of his response.  Matthew’s and Luke’s are quite similar except for διεστραμμένη (a form of διαστρέφω). You unbelieving (ἄπιστος) and perverse (διεστραμμένη, a form of διαστρέφω) generation! How much longer must I be with you?  How much longer must I endure you?[17]  They were not merely unbelieving but were distorting, turning aside from, opposing and plotting “against the saving purposes and plans of God,” according to the definition in the NET.

On the surface of it this doesn’t sound like a promising prelude to the healing of the boy at the center of the story. Jesus didn’t do many miracles in his hometown of Nazareth because of their unbelief (ἀπιστίαν, a form of ἀπιστία).[18]  Yet all three Gospel writers record essentially the same thing, Bring him here to me,[19] Jesus continued.

Matthew Mark Luke
I brought him to your disciples, but they were not able to heal him.”  Jesus answered, “You unbelieving (ἄπιστος) and perverse (διεστραμμένη, a form of διαστρέφω) generation!  How much longer must I be with you?  How much longer must I endure you?

Matthew 17:16, 17a (NET)

 I asked your disciples to cast it out, but they were not able to do so.”  He answered them, “You unbelieving (ἄπιστος) generation!  How much longer must I be with you?  How much longer must I endure you?

Mark 9:18b, 19a (NET)

 I begged your disciples to cast it out, but they could not do so.”  Jesus answered, “You unbelieving (ἄπιστος) and perverse (διεστραμμένη, a form of διαστρέφω) generation!  How much longer must I be with you and endure you?

Luke 9:40, 41a (NET)
Bring him here to me.”

Matthew 17:17b (NET)

 Bring him to me.”

Mark 9:19b (NET)

 Bring your son here.”

Luke 9:41b (NET)

In Matthew’s most abbreviated account, Jesus rebuked the demon and it came out of him, and the boy was healed from that moment.[20]  While this is true to the other accounts, Matthew left out some of the detail and some of the nuance of the story. As the boy was approaching, Luke wrote, the demon threw him to the ground and shook him with convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.[21]  Luke captured a bit more of the drama of the story but still left out some of the details.

So they brought the boy to him, Mark wrote.  When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth.[22]  Though the sight of Jesus set the spirit off, Jesus didn’t immediately rebuke the spirit and heal the boy.  He paused to take what sounds to a modern ear like a medical history: Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood.  It has often thrown him into fire or water to destroy him.”[23]  It becomes obvious later that Jesus arrived at a diagnosis based on this one question, but it elicited something else as well.

But if you are able to do anything, the boy’s father continued, have compassion on us and help us.[24]  Here is the dilemma for Jesus.  The father’s words were not an expression of faith but something more like putting the Lord to the test (Matthew 4:5-7 NET).

Then the devil took him to the holy city, had him stand on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down.  For it is written, ‘He will command his angels concerning you’ and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”  Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’”

This becomes clearer if I contrast the father’s words to the faith of the Roman centurion.

The Boy’s Father

The Roman Centurion
But if you are able to do anything, have compassion on us and help us.

Mark 9:22b (NET)

 But the centurion replied, “Lord, I am not worthy to have you come under my roof.  Instead, just say the word and my servant will be healed.  For I too am a man under authority, with soldiers under me.  I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.”

Matthew 8:8, 9 (NET) Table

If Jesus had required this kind of faith as a prerequisite to healing someone, He would have healed no one in Israel at all: When Jesus heard [the centurion’s faith] he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel!”[25]  And as a rule He didn’t require those possessed by evil spirits to exhibit any faith at all.  On the contrary, He seemed to want to silence the evil spirits.  Still, the boy’s father (inadvertently, I assume) had challenged Jesus’ authority.  So Jesus fed him the correct answer: Then Jesus said to him, “‘If you are able?’ All things are possible for the one who believes (πιστεύοντι, a form of πιστεύω).”[26]

Concerned for his son’s welfare this father didn’t look a gift horse in the mouth: Immediately the father of the boy cried out and said, “I believe (πιστεύω); help (βοήθει, a form of βοηθέω) my unbelief (ἀπιστίᾳ, a form of ἀπιστία)!”[27]  Medical science has begun to grasp the importance of faith in the context of the natural healing process.  But I don’t think Jesus was interested in the placebo effect here.  I think He would have questioned and instructed this father more on the subject of faith in God and miraculous healing if the boy’s antics hadn’t drawn a crowd (Mark 9:25-27 NET).

Now when Jesus saw that a crowd was quickly gathering, he rebuked the unclean spirit, saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”  It shrieked, threw him into terrible convulsions, and came out.  The boy looked so much like a corpse that many said, “He is dead!”  But Jesus gently took his hand and raised him to his feet, and he stood up.

Two different versions of Jesus’ disciples asking Him privately (κατ᾿ ἰδίαν) what they did wrong follow (Matthew 17:19, 20 NET).

Then the disciples came to Jesus privately (κατ᾿ ἰδίαν) and said, “Why couldn’t we cast it out?”  He told them, “It was because of your little faith (ὀλιγοπιστίαν, a form of ὀλιγόπιστος).  I tell you the truth, if you have faith (πίστιν, a form of πίστις) the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing will be impossible for you.”

This was the more public privately.  Jesus was clearly concerned that bystanders grasped the importance of faith even as He healed a man’s son who had challenged (tested, or tempted) Him more than he had trusted Him.  The key here is ὀλιγοπιστίαν (a form of ὀλιγόπιστος).

In a world where “faith” is the work we do to merit heaven and distinguish ourselves from those sinners condemned to hell, the translation of ὀλιγόπιστοι (another form of ὀλιγόπιστος) as you people of little faith[28] sounds like the harshest slander and condemnation.  But the disciples saw Jesus’ face and heard the tone in his voice when He said it, and knew that ὀλιγόπιστοι was one word in the Greek language, and that He used that word like a pet name[29] for them.  Because they knew this they were not afraid to ask Him the very same question again, a more private privately (Mark 9:28, 29 NET).

Then, after he went into the house, his disciples asked him privately (κατ᾿ ἰδίαν), “Why couldn’t we cast it out?”  He told them, “This kind can come out only by prayer.”

And here I have Jesus’ diagnosis derived during that brief medical history.

 

As an aside, I read something online about Amen.  The writer was concerned that we who used it at the end of our prayers were invoking an ancient Egyptian deity, a demon in other words.  I thought that was silly even as I read it, but I couldn’t come up with any compelling reason to end my prayers in tongues, a foreign language.  So I began to end them with “I believe,” the translation of Amen as I understood it.  Though I hadn’t really considered it when I prayed Amen, praying “I believe” seemed quite disingenuous at times.  So I amended my prayers then to “I believe; please help my unbelief.”  This is, of course, exactly what Jesus does through his Holy Spirit (Galatians 5:22, 23 NET).

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.

 

[1] Numbers 16:2 (NET)

[2] Numbers 16:3 (NET)

[3] Numbers 16:6, 7 (NET)

[4] Numbers 16:19 (NET)

[5] Numbers 16:21 (NET)

[6] Numbers 16:22 (NET)

[7] Numbers 16:24 (NET)

[8] Numbers 16:33 (NET)

[9] Numbers 16:34 (NET)

[10] Numbers 16:35 (NET)

[11] Numbers 16:41 (NET)

[12] Romans 10:17 (NKJV)

[13] Numbers 16:45a (NET)

[14] Numbers 16:45b (NET)

[15] Numbers 16:46-49 (NET)

[16] Mark 9:19a (NET)

[17] Matthew 17:17a (NET)

[18] Matthew 13:58 (NET)

[19] Matthew 17:17b (NET)

[20] Matthew 17:18 (NET)

[21] Luke 9:42 (NET)

[22] Mark 9:20 (NET) Table

[23] Mark 9:21, 22a (NET)

[24] Mark 9:22b (NET) Table

[25] Matthew 8:10 (NET) Table

[26] Mark 9:23 (NET) Table

[27] Mark 9:24 (NET) Table

[28] Matthew 6:30 (NET)

[29] Matthew 8:26; 14:31 (ὀλιγόπιστε, another form of ὀλιγόπιστος); 16:8 (NET)

Romans, Part 52

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So how can I view, Abhor what is evil, cling to what is good,[1] and what follows as a definition of love rather than as rules?  I’ve constructed the following table to help.

The Fruit of the Spirit

Galatians 5:22, 23 (NET)

Goodness (ἀγαθωσύνη)
…for you were at one time darkness, but now you are light in the Lord.  Walk as children of the light – for the fruit of the light consists in all goodness (ἀγαθωσύνῃ), righteousness, and truth (ἀληθείᾳ) – trying to learn what is pleasing to the Lord.[2]
Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

 …not glad about injustice (ἀδικίᾳ)…

1 Corinthians 13:6a (NET)

 …but rejoices (συγχαίρει, a form of συγχαίρω) in the truth (ἀληθείᾳ).

1 Corinthians 13:6b (NET)
The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness (ἀδικία) in him.[3]
This Love Without Hypocrisy…

Romans 12:9-21 (NET)

 Abhor (ἀποστυγοῦντες, a form of ἀποστυγέω) what is evil (πονηρόν, a form of πονηρός)…

Romans 12:9b (NET)

 …cling (κολλώμενοι, a form of κολλάω) to what is good (ἀγαθῷ, a form of ἀγαθός).

Romans 12:9c (NET)

While it makes some sense to place cling to what is good (ἀγαθῷ) under goodness (ἀγαθωσύνη), there is also a certain arbitrariness to subdividing a multivariate unity like the fruit of the Spirit.  Why not place rejoices (συγχαίρει) in the truth under joy (χαρά)?  I have no argument against that at all.  I wholeheartedly believe that the motivating power (both to will and to do)[4] is the fruit of Christ’s Spirit.  I rejoice in the truth because of his joy flowing in and through me.  And I’ve clearly walked everything through love (ἀγάπη; 1 Corinthians 13:4-7 NET) as well.  What is most important to me is the direction of flow, that I abhor what is evil and cling to what is good by God’s goodness, not my own.

I used to work this backwards.  I believed that if I gathered a list of all that is evil and abhorred it, if I gathered a list of all that is good and clung to it, then I would be a man of integrity who desired to honor God.  And if I was not glad about injustice but rejoiced in the truth, then I would be walking as a child of the light, and I would have achieved the fruit of the Spirit, the very Goodness of God.  I would have climbed up sunshine mountain.[5]  Though I now consider this adultery, even a super πορνεία, and precisely what Jesus meant when he called the Pharisees hypocrites, I didn’t know any better then.  My only alternative in the futility of my thinking[6] was to say, “No, I won’t do any of those things.”

Though I could see no alternative to obeying rules in my mind, I felt it in my heart and in my spirit.  I had moments, brief, precious God-given moments of unbounded grace, when I could do no wrong, effortlessly.  Why did they end? I wondered.  And so I studied the Bible for more rules to obey.  But despite my best efforts to remain blind and unthinking, God’s light shone through.  His love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his firm control[7] began to take its toll on my recalcitrant mind, and renew it.

Now I see even with my mind, that if I abhor what is evil and cling to what is good, it is due to his goodness.  If I am not glad about injustice but rejoice in the truth, it is due to his love and joy.  If I walk as a child of the light it demonstrates his righteousness, not mine.  It is his gift received by faith.  For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ![8]  Now I can look back and see that even the point of that silly little song was to “Look to God on High,” but my religious mind tried to keep me blind—tried and failed because eventually I learned to stop trying to do and started believing.

John’s words are an excellent transition to believe into the next definition of love in Paul’s letter to the Romans, Be devoted to one another with mutual love, showing eagerness in honoring one another.[9]

I am writing to you, little children, that your sins have been forgiven because of his name.  I am writing to you, fathers, that you have known him who has been from the beginning.  I am writing to you, young people, that you have conquered the evil one (πονηρόν).  I have written to you, children, that you have known the Father.  I have written to you, fathers, that you have known him who has been from the beginning.  I have written to you, young people, that you are strong, and the word of God resides in you, and you have conquered the evil one (πονηρόν).[10]
The Fruit of the Spirit

Galatians 5:22, 23 (NET)

Kindness (χρηστότης)
But “when the kindness (χρηστότης) of God our Savior and his love for mankind (φιλανθρωπία) appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy (ἔλεος), through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.”[11]
Love (ἀγάπη) is…

1 Corinthians 13:4-7 (NET)

 …kind (χρηστεύεται, a form of χρηστεῦομαι)…

1 Corinthians 13:4 (NET)

 …it is not envious (ζηλοῖ, a form of ζηλόω).

1 Corinthians 13:4 (NET)
But the Jews became jealous (Ζηλώσαντες, a form of ζηλόω), and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar.[12]They court you eagerly (ζηλοῦσιν, another form of ζηλόω), but for no good purpose; they want to exclude you, so that you would seek them eagerly (ζηλοῦτε, another form of ζηλόω).  However, it is good to be sought eagerly (ζηλοῦσθαι, another form of ζηλόω) for a good purpose at all times, and not only when I am present with you.[13]
This Love Without Hypocrisy…

Romans 12:9-21 (NET)

 Be devoted (φιλαδελφίᾳ, a form of φιλαδελφία) to one another with mutual love (φιλόστοργοι, a form of φιλόστοργος)…

Romans 12:10a (NET)

 …showing eagerness (προηγούμενοι, a form of προηγέομαι) in honoring (τιμῇ, a form of τιμή) one another.

Romans 12:10b (NET)
Now on the topic of brotherly love (φιλαδελφίας, a form of φιλαδελφία) you have no need for anyone to write you, for you yourselves are taught by God to love (ἀγαπᾶν, a form of ἀγαπάω) 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.[14]

So I began here with John’s good and kind and gracious words that I may cling to them and rejoice in their truth: 1) your sins have been forgiven because of his name; 2) you have known him who has been from the beginning, 3) you have conquered the evil one [whether that be Satan or the sin in my own flesh]; 4) you have known the Father; 5) you have known him who has been from the beginning [and it is good to hear it again]; 6) you are strong, and the word of God resides in you, and you have conquered the evil one.

This kindness (χρηστότης), an aspect of the fruit of his Spirit, is from God: when the kindness (χρηστότης) of God our Savior and his love for mankind (φιλανθρωπία) appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy (ἔλεος), through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior.  And so, love is kind (χρηστεύεται), it is not envious (ζηλοῖ, a form of ζηλόω).

It’s worth the time to try to grasp what Paul meant by negating ζηλοῖ here, because he often used forms of ζηλόω in a more positive sense.  I am jealous (ζηλῶ, another form of ζηλόω) for you with godly jealousy (ζήλῳ, a form of ζῆλος), because I promised you in marriage to one husband, to present you as a pure virgin to Christ.[15]  He encouraged the Corinthians to be eager (ζηλοῦτε, another form of ζηλόω) for the greater gifts,[16] to Pursue love and be eager (ζηλοῦτε) for the spiritual gifts,[17] to be eager (ζηλοῦτε) to prophesy, and do not forbid anyone from speaking in tongues.[18]  But he was well aware of the jealousy of the religious mind (Acts 17:1-5a NET).

After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.  Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.”  Some of them were persuaded and joined Paul and Silas, along with a large group of God-fearing Greeks and quite a few prominent women.  But the Jews became jealous (Ζηλώσαντες, a form of ζηλόω), and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar.

They court you eagerly (ζηλοῦσιν, another form of ζηλόω), but for no good purpose,[19] Paul wrote the Galatians.  The word translated good in for no good purpose is καλῶς, literally beautifully.  Paul used it often in an edgy almost sarcastic way.  Then you will say, “The branches were broken off so that I could be grafted in.”  Granted (καλῶς)!  They were broken off because of their unbelief, but you stand by faith.  Do not be arrogant, but fear![20]  For you are certainly giving thanks well (καλῶς), he wrote to the one who speaks in a tongue[21] but does not interpret, but the other person is not strengthened.[22]  For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough (καλῶς)![23]

I think this same edginess comes into play here in Galatians as Paul hit on the primary motive of the religious mind’s jealousy: they want to exclude you, so that you would seek them eagerly (ζηλοῦτε, another form of ζηλόω).[24]  Then he explained the difference between a positive and negative ζηλόω.  However, it is good (καλὸν, a form of καλός) to be sought eagerly (ζηλοῦσθαι, another form of ζηλόω) for a good (καλῷ, another form of καλός) purpose at all times, and not only when I am present with you.[25]  The words translated good here, καλὸν and καλῷ, are forms of καλός, beautiful literally, “goodness” in appearance.  It is a beautiful image of the difference between attempting to be good by one’s own efforts and relying on the intrinsic goodness (ἀγαθωσύνη) of God.  For I know that nothing good (ἀγαθόν, a form of ἀγαθός) lives in me, Paul wrote the Romans, that is, in my flesh.  For I want to do the good (καλὸν, a form of καλός), but I cannot do it.[26]  The religious works of the religious mind lack the ἀγαθωσύνη of God (and probably his χρηστότης as well).

And so Paul’s description of love is to Be devoted (φιλαδελφίᾳ, brotherly affection) to one another with mutual love (φιλόστοργοι, familial affection), showing eagerness (προηγούμενοι, lead the way) in honoring (τιμῇ, or valuing) one another.[27]  This is what John did with the words that I used to begin this section.  And this is what Paul did: Now on the topic of brotherly love (φιλαδελφίας) you have no need for anyone to write you, for you yourselves are taught by God to love (ἀγαπᾶν) 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…[28] 

What follows is interesting as a regional/cultural difference or Paul’s personal taste or something gleaned from experience.  In Jerusalem God’s kindness was manifest as a communal ethic: 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.[29]  When Ezra followed Shecaniah’s suggestion to have the men who married foreign women divorce them according to the law,[30] A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].  Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders [Table].[31]  With a historical precedent like that Jesus’ followers in Jerusalem may have forfeited their property to the authorities if they had tried to keep it.

Paul worked with his own hands even as he ministered the Gospel.  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 [in Jerusalem], the very thing I also was eager to do.[32]  James commented how some in the Jerusalem church had become judges with evil motives[33] favoring the rich: Are not the rich oppressing you and dragging you into the courts?  Do they not blaspheme the good name of the one you belong to?[34]

Against this backdrop Paul counseled the Thessalonians to show God’s kindness through a more working-class ethic, 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.[35]

[1] Romans 12:9b (NET)

[2] Ephesians 5:8-10 (NET)

[3] John 7:18 (NET)

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

[8] Romans 5:17 (NET)

[9] Romans 12:10 (NET)

[10] 1 John 2:12-14 (NET)

[11] Titus 3:4-6 (NET)

[12] Acts 17:5 (NET)

[13] Galatians 4:17, 18 (NET)

[14] 1 Thessalonians 4:9-12 (NET)

[15] 2 Corinthians 11:2 (NET)

[16] 1 Corinthians 12:31 (NET)

[17] 1 Corinthians 14:1 (NET)

[18] 1 Corinthians 14:39 (NET)

[19] Galatians 4:17a (NET)

[20] Romans 11:19, 20 (NET)

[21] 1 Corinthians 14:13 (NET)

[22] 1 Corinthians 14:17 (NET)

[23] 2 Corinthians 11:4 (NET)

[24] Galatians 4:17b (NET)

[25] Galatians 4:18 (NET)

[26] Romans 7:18 (NET)

[27] Romans 12:10 (NET)

[28] 1 Thessalonians 4:9, 10 (NET)

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

[31] Ezra 10:7, 8a (NET)

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

[33] James 2:4 (NET)

[34] James 2:6b, 7 (NET)

[35] 1 Thessalonians 4:11, 12 (NET)

Condemnation or Judgment? – Part 6

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I failed to come to a definitive conclusion whether the ones who have done what is evil (φαῦλα, a form of φαῦλος)[1] come out of their tombs to the resurrection resulting in[2] condemnation or judgment[3] (κρίσεως, a form of κρίσις).  My faith and my knowledge of God persuade me that judgment is the correct translation, but I can see how another’s faith and knowledge might lean toward condemnation (Mark 16:14-16 NET).

Then [Jesus] appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief (ἀπιστίαν, a form of ἀπιστία)[4] and hardness of heart, because they did not believe (ἐπίστευσαν, a form of πιστεύω)[5] those who had seen him resurrected.  He said to them, “Go into all the world and preach the gospel to every creature.  The one who believes (πιστεύσας, another form of πιστεύω) and is baptized will be saved, but the one who does not believe (ἀπιστήσας, a form of ἀπιστέω)[6] will be condemned (κατακριθήσεται, a form of κατακρίνω).[7]

Here, the one who does not believe will be condemned, clearly, without question.  Is it wrong then to assume that John meant the same thing, but chose a less specific word to express it, and then correct or clarify his meaning in translation?  I’m not sure that I can say that it is.  I can only say that my experience with God has taught me to pay more attention to the words as written.

So who is He?  Is He an angry God who barely restrains Himself from torturing sinners?  Peter wrote, The Lord is not slow concerning his promise, as some regard slowness, but is being patient (μακροθυμεῖ, a form of μακροθυμέω)[8] toward you, because he does not wish (βουλόμενος, a form of βούλομαι)[9] for any to perish but for all to come to repentance (μετάνοιαν, a form of μετάνοια).[10]  That sounds reasonable since God is love (ἀγάπη),[11] and Love (ἀγάπη) is patient (μακροθυμεῖ, a form of μακροθυμέω).[12]  And, He by no means leaves the guilty unpunished.[13]

So what do I mean as I pray daily, may your will (θέλημα)[14] be done (γενηθήτω, a form of γίνομαι; literally, become)[15] on earth as it is in heaven[16]?  Am I praying for the equitable distribution of punishment for sin according to the law?  Or am I praying that God will satisfy the desire of his heart for all to come to repentance?  I think I’m praying for the latter, but I can’t say that He didn’t reveal Himself to Jonathan Edwards as an angry God who tortures sinners.  I’m saying that it would be disingenuous to assert that He has revealed Himself like that to me.

So what about his salvation?  Is it a judgment (κρίσις), a separating of the righteous from sinners?  Or does it express the Lord’s desire to populate the earth with people who will forgive[17] the sins of others and love their enemies,[18] by his grace, filled with his love, patience, kindness, goodness, faithfulness, gentleness, and ἐγκράτεια,[19] demonstrating not their own righteousness but his, enjoying what they do, filled with his joy and peace?  Again, I think the latter is nearer the truth, but again, that is based entirely on my faith and my knowledge of God, as He has revealed Himself to me.  Clearly, I’m trying to know Someone whose deeds are superior to [my] deeds and [whose] plans [are] superior to [my] plans.[20]

The original question ended: “I hope the whole point is God’s going to save everybody!  Am I nuts???”  No, I don’t think there is anything “nuts” about that hope.  In fact, I know the questioner enough to know that this is the sincere hope of a gentle heart.  I also know she was born into a religion in which most people believe that Jesus answered, “Yes,” to the question, “Lord, will only a few be saved?”[21]  But Jesus actually said, “Exert (ἀγωνίζεσθε; a form of ἀγωνίζομαι)[22] every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.”[23] 

A form of ἀγωνίζομαι was translated fighting (John 18:36 NET), exercise (1 Corinthians 9:25 NET), struggling (Colossians 1:29; 4:12 NET), struggle (1 Timothy 4:10 NET), compete (1 Timothy 6:12 NET) and competed (2 Timothy 4:7 NET).  Returning to the marriage analogy of Romans 7, trying to bear fruit alone is futile, seeking another than the One who was raised from the dead[24] is sinful, and lying there passively is no fun for anyone.  Exercise, compete, struggle, fight, bearing fruit is important enough to do badly until one learns to do it right.

Two things here: First, though it may seem like a non sequitur[25] to go directly to spiritual fruit from the word saved, most people who believe that Jesus answered yes to this question, believe it primarily because it confirms their observations that the fruit of salvation is lacking in many or most people around them.  And secondly, though it may sound like I’m reversing my position here, I have exercised, competed, struggled and fought to bear fruit, compelled by a God-given hunger and thirst for righteousness[26] and empowered by the same power that raised Jesus from the dead.[27]

These essays are often about how wrongheaded I’ve been in that exercise, competition, struggling and fighting.  But if those mistakes were necessary to get from there to here, I would make them all again.  If it is possible for someone to avoid some of my mistakes by reading about them, praise the Lord!  If my writing discourages one from pursuing Christ and his righteousness, I apologize from the bottom of my heart!  If my writing encourages one to wait passively rather than to pursue Christ and his righteousness, stop reading my writing and get to work making as many of your own mistakes as soon as possible!

My dear Gentle Heart, though you have been harried and harassed by those who would make your heart harder, [you] have competed (ἠγώνισμαι, another form of ἀγωνίζομαι) well…[you] have kept the faith![28]  And though you haven’t budged in all these years, I want to consider at least the possibility of changing religions, to join with those who believe in universal salvation.  The problem isn’t finding both the hope and promise of universal salvation in Scripture.  The problem is what to make of all the “hell talk”[29] in the Bible if universal salvation is true.

I found a website[30] that does a fairly effective job of eliminating “hell talk” from the Bible.  I admit I didn’t read every word, just enough to grasp the basic assumptions: 1) αἰώνιος[31] does not mean eternal[32] but a dispensational age[33]; 2) the book of Revelation was written before 70 A.D. so most of it refers to the fall of Jerusalem; and 3) punishment is not simply consequential but effectual in purging or purifying sin.

The benefits of believing that αἰώνιος does not mean eternal are obvious.  If your hand or your foot causes you to sin, cut it off and throw it away.  It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.[34]  The Greek τὸ πῦρ τὸ αἰώνιον wouldn’t mean eternal fire but “fire for a dispensational age.”  The meaning isn’t altered much.  It would still be better to enter life crippled or lame than to spend a dispensational age in fire.  This one, since the fall of Jerusalem, is approaching two thousand years.

In, “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!’”[35] εἰς τὸ πῦρ τὸ αἰώνιον wouldn’t mean into the eternal fire but “into the fire of a dispensational age.”  The Greek εἰς κόλασιν αἰώνιον wouldn’t mean into eternal punishment in, “And these will depart into eternal punishment, but the righteous into eternal life.”[36]  But then, would εἰς ζωὴν αἰώνιον mean into eternal life?  Here the potential cost of this assumption begins to come into focus.  What becomes of Jesus’ words to Nicodemus if αἰώνιον means “a dispensational age” (John 3:14-16 NET)?

Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life (ζωὴν αἰώνιον).”  For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life (ζωὴν αἰώνιον).

I’ve placed a table of the benefits and potential costs of this assumption at the end of this essay.

The assumption that Revelation was written before 70 A.D. is not mine, but is also one I don’t know how to argue.  Jesus certainly spoke before 70 A.D. and He certainly prophesied about the destruction of Jerusalem.  Those prophecies confirmed Him as a prophet to be feared.[37]  Richard Wayne Garganta[38] wrote:[39]

“Christ was…referring to the coming destruction of Jerusalem and the elimination of the entire Jewish system in 70 AD – the end of the age…at the end of the Jewish age when severe judgments were to come, the angels or messengers to execute God’s judgments would separate Christians from others.  The bad were to suffer in the furnace of fire which was the burning city of Jerusalem.  The evil were also to perish in Gehenna [γεέννῃ].[40]  Gehenna in many Bibles is wrongly interpreted ‘hell’.  Gehenna was the garbage dump, the incinerator outside Jerusalem where the ‘fire was never quenched and the worm didn’t die.’  This was because garbage and the bodies of criminals were thrown there to be burned.  This is exactly what happened during the destruction of Jerusalem in 70 AD.”

But does that mean that Jesus only prophesied about the destruction of Jerusalem?  Consider his warning to his disciples that religious people would defame them and accuse them of evil, just as they accused Him of being Beelzebul.[41]  Do not be afraid of them, He counseled, for nothing is hidden that will not be revealed.[42]  For the creation eagerly waits for the revelation of the sons of God,[43] Paul wrote the Romans.  Do not be afraid of those who kill the body but cannot kill the soul (ψυχὴν),[44] Jesus continued, speaking of those religious defamers from verse 25 and perhaps expanding his comments to others as well.  Instead, He continued, fear the one who is able to destroy both soul (ψυχὴν) and body in hell (γεέννῃ).[45]

If I limit the meaning of γεέννῃ here to “the garbage dump, the incinerator outside Jerusalem,” who was Jesus telling his disciples to fear?  Roman soldiers? because the cremation of a corpse is able to destroy both soul and body?  Was He reassuring them about their value above many sparrows, that the Father’s will protected their corpses from cremation?  For what profit is it to a man if he gains the whole world, and loses his own soul (ψυχὴν)[46] by being cremated after his death?  And what about immolation?  Again it seems to me that eliminating hell from the equation is a potentially costly enterprise.

I can’t say for certain whether αἰώνιος means eternal or a dispensational age only.  I can only say I don’t want to stand before Jesus pretending that I can.  I don’t know whether Revelation was written before 70 A.D. or not.  I only know that I won’t stand before Jesus and tell Him to his face that He could not mean that γεέννῃ is a place of κόλασιν αἰώνιον (Hebrews 4:13 NET):

…no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

None of this is to say anything against Richard Wayne Garganta.  I don’t doubt his sincerity, only mine if I were to follow him.  At this moment in my journey, my faith and my knowledge of God don’t correspond exactly with his (though I appreciate the effort he has put into sharing them).  I’ll consider what I perceive as his third assumption in the next essay.

What follows is the table of benefits and potential costs if αἰώνιος means a dispensational age only.

αἰώνιος

Benefit

Potential Cost
Would ζωὴ αἰώνιος…

John 12:50; Romans 6:23; 1 John 5:20 (NET)

 …mean eternal life?
Would αἰώνιος ζωὴ…

John 17:3 (NET)

 …mean eternal life?

 

αἰώνιον, a form of αἰώνιος

Benefit

Potential Cost
τὸ πῦρ τὸ αἰώνιον…

Matthew 18:8 (NET)

 …would not mean eternal fire Would ζωὴν αἰώνιον…

Matthew 19:16; Luke 18:30; John 3:15, 16, 36; 4:36; 5:24, 39; 6:27, 40, 47, 54; 10:28; 12:25; 17:2; Acts 13:48; Romans 2:7; 5:21; 6:22; Galatians 6:8; 1 John 3:15; Jude 1:21 (NET)

 …mean eternal life?
εἰς τὸ πῦρ τὸ αἰώνιον…

Matthew 25:41 (NET)

 …would not mean into the eternal fire Would ζωὴν αἰώνιον κληρονομήσει…

Matthew 19:29 (NET)

 …mean will inherit eternal life?
εἰς κόλασιν αἰώνιον…

Matthew 25:46 (NET)

 …would not mean into the eternal punishment Would εἰς ζωὴν αἰώνιον…

Matthew 25:46 (NET)

 …mean into eternal life?
τίσουσιν ὄλεθρον αἰώνιον…

2 Thessalonians 1:9 (NET)

 …would not mean the penalty of eternal destruction Would ζωὴν αἰώνιον κληρονομήσω…

Mark 10:17; Luke 10:25; 18:18 (NET)

 …mean inherit eternal life?
Would ἁλλομένου εἰς ζωὴν αἰώνιον…

John 4:14 (NET)

 …mean springing up to eternal life?
Would εἰς ζωὴν αἰώνιον…

1 Timothy 1:16 (NET)

 …mean for eternal life?
Would τὴν ζωὴν τὴν αἰώνιον…

1 John 1:2, 2:25 (NET)

 …mean the eternal life?
Would ζωὴν ἔχετε αἰώνιον…

1 John 5:13 (NET)

 …mean you have eternal life?

 

αἰωνίου, a form of αἰώνιος

Benefit

Potential Cost
αἰωνίου ἁμαρτήματος…

Mark 3:29 (NET)

 …would not mean an eternal sin. Would ρήματα ζωῆς αἰωνίου…

John 6:68 (NET)

 …mean words of eternal life?
κρίματος αἰωνίου…

Hebrews 6:2 (NET)

 …would not mean of…eternal judgment. Would αἰωνίου ζωῆς…

Acts 13:46 (NET)

 …mean of eternal life?
πυρὸς αἰωνίου δίκην…

Jude 1:7 (NET)

 …would not mean the punishment of eternal fire. Would τοῦ αἰωνίου θεοῦ…

Romans 16:26 (NET)

 …mean of the eternal God?
Would τῆς αἰωνίου ζωῆς…

1 Timothy 6:12 (NET)

 …mean of that eternal life?
Would ζωῆς αἰωνίου…

Titus 1:2; 3:7 (NET)

 …mean of eternal life?
Would σωτηρίας αἰωνίου…

Hebrews 5:9 (NET)

 …mean of eternal salvation?
Would πνεύματος αἰωνίου…

Hebrews 9:14 (NET)

 …mean eternal Spirit?
Would τῆς αἰωνίου κληρονομίας…

Hebrews 9:15 (NET)

 …mean the eternal inheritance?
Would διαθήκης αἰωνίου…

Hebrews 13:20 (NET)

 …mean of the eternal covenant?

 

αἰωνίαν, a form of αἰώνιος

Benefit

Potential Cost
Would παράκλησιν αἰωνίαν…

2 Thessalonians 2:16 (NET)

 …mean eternal comfort?
Would αἰωνίαν λύτρωσιν…

Hebrews 9:12 (NET)

 …mean eternal redemption?

 

αἰωνίους, a form of αἰώνιος

Benefit

Potential Cost
Would τὰς αἰωνίους σκηνάς…

Luke 16:9 (NET)

 …mean the eternal homes?

Condemnation or Judgment? Part 7

Back to Condemnation or Judgment? – Part 8

7/1/16 Addendum: J. W. Hanson, in Universalism: The Prevailing Doctrine Of The Christian Church During Its First Five Hundred Years, seemed willing to accept this limitation of eternal life. Following Philo he suggested that only ἀΐδιος means eternal in the sense of everlasting, while αἰώνιος is an indefinite period of time. It this is true only God’s power and the chains of the angels who did not keep within their proper domain are everlasting.

Mr. Hanson wrote:

Philo, who was contemporary with Christ, generally used aidion to denote endless, and aionian temporary duration. He uses the exact phraseology of Matt. xxv: 46, precisely as Christ used it: “It is better not to promise than not to give prompt assistance, for no blame follows in the former case, but in the latter there is dissatisfaction from the weaker class, and a deep hatred and æonian punishment (chastisement) from such as are more powerful.” Here we have the precise terms employed by our Lord, which show that aionian did not mean endless but did mean limited duration in the time of Christ.

From III. Origin of Endless Punishment.
Philo’s Use of the Words.

[2] John 5:29b (NET)

[10] 2 Peter 3:9 (NET)

[11] 1 John 4:16 (NET) Table

[12] 1 Corinthians 13:4 (NET)

[13] Exodus 34:7b (NET)

[16] Matthew 6:10b (NET) Table

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

[20] Isaiah 55:9 (NET)

[21] Luke 13:23 (NET)

[23] Luke 13:24 (NET)

[28] 2 Timothy 4:7 (NET)

[34] Matthew 18:8 (NET)

[35] Matthew 25:41 (NET)

[36] Matthew 25:46 (NET)

[42] Matthew 10:26a (NET)

[43] Romans 8:19 (NET)

[44] Matthew 10:28a (NET)

[45] Matthew 10:28b (NET)

[46] Matthew 16:26a (NKJV)

Romans, Part 50

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Love must be without hypocrisy,[1] Paul continued.  Actually, he wrote, Ἡ ἀγάπη ἀνυπόκριτος.  Paul wrote a lot about ἀγάπη.[2]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment of the law.[3]  What do you want? He asked the Corinthians.  Shall I come to you with a rod of discipline or with love (ἀγάπῃ) and a spirit of gentleness?[4] He not only contrasted ἀγάπῃ to a rod of discipline but to knowledge: Knowledge puffs up (φυσιοῖ, a form of φυσιόω),[5] but love (ἀγάπη) builds up.[6]

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love does not brag, it is not puffed up (φυσιοῦται, a form of φυσιόω).  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω)[7] all things.[8]  Love (ἀγάπη) never ends.[9]  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).[10]  Everything you do should be done in love (ἀγάπῃ).[11]

For the love (ἀγάπη) of Christ controls us, he continued to believers in Corinth, since we have concluded this, that Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[12]  One of the ways Paul and his associates commended themselves was by genuine love (2 Corinthians 6:3-10 NET):

We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.  But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, in beatings, in imprisonments, in riots, in troubles, in sleepless nights, in hunger, by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine (ἀνυποκρίτῳ, a form of ἀνυπόκριτος)[13] love (ἀγάπῃ), by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left, through glory and dishonor, through slander and praise; regarded as impostors, and yet true; as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged and yet not executed; as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.

God’s love (ἀγάπη τοῦ θεοῦ) was part of Paul’s benediction to the Corinthians: The grace of the Lord Jesus Christ and the love of God (καὶ ἡ ἀγάπη τοῦ θεοῦ; literally, “and this love of God’s”) and the fellowship of the Holy Spirit be with you all.[14]  God’s love comes to me as the fruit of his Spirit: the fruit (καρπὸς)[15] of the Spirit is love (ἀγάπη), joy (χαρὰ),[16] peace (εἰρήνη),[17] patience (μακροθυμία),[18] kindness, goodness, faithfulness (πίστις),[19] gentleness (πραΰτης),[20] and self-control.  Against such things there is no law.[21]  Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.  For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love (ἀγάπῃ).[22]

Paul prayed for the Ephesians that according to the wealth of his glory [the Father] may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith (πίστεως, a form of πίστις), so that, because you have been rooted and grounded in love (ἀγάπῃ), you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love (ἀγάπην, a form of ἀγάπη) of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.[23]  I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, with all humility and gentleness (πραΰτητος, a form of πραΰτης), with patience (μακροθυμίας, a form of μακροθυμία), bearing with one another in love (ἀγάπῃ), making every effort to keep the unity of the Spirit in the bond of peace (εἰρήνης, a form of εἰρήνη).[24]

So we are no longer to be children, Paul concluded for the Ephesians, 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.  But practicing the truth in love (ἀγάπῃ), we will in all things grow up into Christ, who is the head.  From him the whole body grows, fitted and held together through every supporting ligament.  As each one does its part, the body grows in love (ἀγάπῃ).[25]  Therefore, be imitators of God as dearly loved (ἀγαπητὰ, a form of ἀγαπητός)[26] children and live in love (ἀγάπῃ), just as Christ also loved (ἠγάπησεν, a form of ἀγαπάω) us and gave himself for us, a sacrificial and fragrant offering to God.[27]  Peace (Εἰρήνη) to the brothers and sisters, and love (ἀγάπη) with faith (πίστεως, a form of πίστις), from God the Father and the Lord Jesus Christ.[28]

And I pray this, Paul wrote the Philippians, that your love (ἀγάπη) may abound even more and more in knowledge and every kind of insight so that you can decide what is best, and thus be sincere and blameless for the day of Christ, filled with the fruit (καρπὸν, a form of καρπός) of righteousness [love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] that comes through Jesus Christ to the glory and praise of God.[29]  My goal, he wrote the Colossians, is that their hearts, having been knit together in love (ἀγάπῃ), may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.[30]

To the church at Thessalonica Paul wrote: And may the Lord cause you to increase and abound in love (ἀγάπῃ) for one another and for all, just as we do for you, so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[31]  We ought to thank God always for you, brothers and sisters, and rightly so, because your faith (πίστις) flourishes more and more and the love (ἀγάπη) of each one of you all for one another is ever greater.  As a result we ourselves boast about you in the churches of God for your perseverance and faith (πίστεως, a form of πίστις) in all the persecutions and afflictions you are enduring.[32]

But the aim of our instruction, Paul wrote Timothy, is love (ἀγάπη) that comes from a pure heart, a good conscience, and a sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις).[33]  I recall your sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις) that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you.[34]  This sincere faith (πίστεως ἀνυποκρίτου, ἀνυποκρίτου πίστεως), as opposed to a hypocritical faith, comes from God in Christ through the fruit of the Holy Spirit, not from myself.  This love without hypocrisy (Ἡ ἀγάπη ἀνυπόκριτος) shares the same origin, the same path and delivery method.

Let no one look down on you because you are young, Paul admonished Timothy, but set an example for the believers in your speech, conduct, love (ἀγάπῃ), faithfulness (πίστει, a form of πίστις), and purity.[35]  Hold to the standard of sound (ὑγιαινόντων, a form of ὑγιαίνω)[36] words that you heard from me and do so with the faith (πίστει, a form of πίστις) and love (ἀγάπῃ) that are in Christ Jesus.  Protect that good thing entrusted to you, through the Holy Spirit who lives within us.[37]

Jesus warned us what was coming: Then they will hand you over to be persecuted and will kill you.  You will be hated by all the nations because of my name.  Then many will be led into sin, and they will betray one another and hate one another.  And many false prophets will appear and deceive many, and because lawlessness will increase so much, the love (ἀγάπη) of many will grow cold.  But the person who endures (ὑπομείνας, a form of ὑπομένω) to the end will be saved.[38]  This love without hypocrisy bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω) all things.[39]

Just as the Father has loved (ἠγάπησεν, a form of ἀγαπάω)[40] me, Jesus said, I have also loved (ἠγάπησα, another form of ἀγαπάω) you; remain in my love (ἀγάπῃ).  If you obey my commandments (ἐντολάς, a form of ἐντολή),[41] you will remain in my love (ἀγάπῃ), just as I have obeyed my Father’s commandments (ἐντολάς, a form of ἐντολή) and remain in his love (ἀγάπῃ).  I have told you these things so that my joy (χαρὰ) may be in you, and your joy (χαρὰ) may be complete.  My commandment (ἐντολὴ) is this – to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, a form of ἀγαπάω) you.[42]

As I’ve written before it is axiomatic to me that the way Jesus loved us was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.[43]  He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.[44]

Writing to the Corinthians about giving, Paul mentioned something about ἀγάπῃ which troubled the NET translators: But as you excel in everything – in faith (πίστει, a form of πίστις), in speech, in knowledge, and in all eagerness and in the love (ἀγάπῃ) from us that is in you – make sure that you excel in this act of kindness too.[45]  The note in the NET reads:

“The reading ‘the love from us that is in you’ is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel ‘in the love from us that is in you’?  Most likely, because of this difficulty, several early scribes, as well as most later ones…altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ).  The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ is found, however, in excellent and early witnesses….As the harder reading it explains the rise of the other reading.  What, then, is the force of ‘in the love from us that is in you’?  Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.”

Now, I don’t think Paul was suddenly taking credit for the fruit of the Spirit—the love from us that is in you.  I believe he meant the love from God that he taught them. You, however, have followed my teaching, he wrote Timothy, my way of life, my purpose, my faith (πίστει, a form of πίστις), my patience (μακροθυμίᾳ), my love (ἀγάπῃ), my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra.[46]  It seems to me a more literal translation of the Greek here would have been: “You, however, have followed [this] teaching [of mine], [this] way of life, [this] purpose, [this] faith, [this] patience, [this] love, [this] endurance…”  And this love from Paul’s teaching was in them because they believed.

And that is the key for us, too.  Now without faith (πίστεως, a form of πίστις) it is impossible to please him, for the one who approaches God must believe that he exists…[47]  To come to know and to believe the love (ἀγάπην, a form of ἀγάπη) that God has in us[48] we must first believe that it is there for us.  It’s a little like learning to float.  I had to learn to trust the water, that it would bear me up.  And I had to reject the testimony of those who claimed otherwise.

[1] Romans 12:9a (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 4:21 (NET)

[6] 1 Corinthians 8:1b (NET)

[8] 1 Corinthians 13:4-7 (NET)

[9] 1 Corinthians 13:8a (NET)

[10] 1 Corinthians 13:13 (NET)

[11] 1 Corinthians 16:14 (NET)

[12] 2 Corinthians 5:14, 15 (NET)

[14] 2 Corinthians 13:13 (NET)

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

[22] Ephesians 1:3, 4 (NET)

[23] Ephesians 3:16-19 (NET)

[24] Ephesians 4:1-3 (NET)

[25] Ephesians 4:14-16 (NET)

[27] Ephesians 5:1, 2 (NET)

[28] Ephesians 6:23 (NET)

[29] Philippians 1:9-11 (NET)

[30] Colossians 2:2, 3 (NET)

[31] 1 Thessalonians 3:12, 13 (NET)

[32] 2 Thessalonians 1:3, 4 (NET)

[33] 1 Timothy 1:5 (NET)

[34] 2 Timothy 1:5 (NET)

[35] 1 Timothy 4:12 (NET)

[37] 2 Timothy 1:13, 14 (NET)

[38] Matthew 24:9-12 (NET)

[39] 1 Corinthians 13:7 (NET)

[42] John 15:9-12 (NET)

[43] John 1:32 (NET)

[44] John17:26 (NET)

[45] 2 Corinthians 8:7 (NET)

[46] 2 Timothy 3:10, 11a (NET)

[47] Hebrews 11:6 (NET)

[48] 1 John 4:16a (NET) Table

Fear – Leviticus

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Each of you must respect (yârêʼ)[1] his mother and his father, and you must keep my Sabbaths.  I am the Lord your God.[2]  The Rabbis who translated the Septuagint chose φοβείσθω, a form of φοβέω[3] (fear, put to flight).[4]  The note in the NET reads: “Heb ‘A man his mother and his father you [plural] shall fear.’ The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, ‘his father and his mother.’ The term ‘fear’ is subject to misunderstanding by the modern reader, so ‘respect’ has been used in the translation. Cf. NAB, NRSV ‘revere’; NASB ‘reverence’.”

Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you,[5] the law reads in Exodus.  And in Deuteronomy it reads, Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.[6]  Respect may be the best translation of yârêʼ in Leviticus 19:3.  Still, at the risk of being a modern reader misunderstanding the text, I would like to spend a moment to consider why someone under the law might actually fear his mother and father (Deuteronomy 21:18-21 NET).

If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, his father and mother must seize him and bring him to the elders at the gate of his city.  They must declare to the elders of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.”  Then all the men of his city must stone him to death.  In this way you will purge out wickedness from among you, and all Israel will hear about it and be afraid (yârêʼ).

The quip from Bill Cosby’s father—“I brought you in this world, and I can take you out”[7]—was legally true in Israel.  This is law; this is how it works.  It is about purging out wickedness by removing the evildoer from society, by stoning the lawbreaker to death in this case, so all Israel will hear about it and be afraid.  Afraid was translated φοβηθήσονται, a form of φοβέω[8] in the Septuagint.  The law is all about punishment and the fear of punishment.  The goal of punishment, particularly capital punishment, is to instill fear into the unrighteous in the hope that they will abide by the law.  This is the righteousness of the law.  It is the best of all possible worlds as far as law is concerned.

The other occurrences of yârêʼ in Leviticus are formulaic.  There is a law associated with fearing God (or his sanctuary):

Reference

Law

yârêʼ (fear)

Septuagint
Leviticus 19:14 (NET) You must not curse a deaf person or put a stumbling block in front of a blind person. You must fear (yârêʼ) your God; I am the Lord. φοβηθήσῃ, a form of φοβέω[9]
Leviticus 19:30 (NET) You must keep my Sabbaths… …and fear (yârê) my sanctuary.  I am the Lord. φοβηθήσεσθε, a form of φοβέω[10]
Leviticus 19:32 (NET) You must stand up in the presence of the aged, honor the presence of an elder… …and fear (yârêʼ) your God.  I am the Lord. φοβηθήσῃ, a form of φοβέω
Leviticus 25:17 (NET) No one is to oppress his fellow citizen… …but you must fear (yârêʼ) your God, because I am the Lord your God. φοβηθήσῃ, a form of φοβέω
Leviticus 25:36 (NET) Do not take interest or profit from him… …but you must fear (yârêʼ) your God and your brother must live with you. φοβηθήσῃ, a form of φοβέω
Leviticus 25:43 (NET) You must not rule over him harshly… …but you must fear (yârêʼ) your God. φοβηθήσῃ, a form of φοβέω
Leviticus 26:2 (NET) You must keep my Sabbaths… …and reverence (yârê) my sanctuary.  I am the Lord. φοβηθήσεσθε, a form of φοβέω

One should demonstrate his fear of God not by running away but by 1) not cursing a deaf person or putting a stumbling block in front of a blind person; 2) keeping the Sabbaths; 3) standing up and honoring the presence of an elder; 4) not oppressing a fellow citizen; 5) not taking interest or profiting from him; and 6) not ruling over him harshly.  Combined with the fear of punishment for noncompliance it is not too difficult to see how fearing God came to mean obeying his laws.

Jesus used this formula Himself:

Reference

Law

Fear God
Matthew 10:28 (NET) Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul. Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.
Luke 12:4, 5 (NET) I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do. But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!

But Jesus added something to this formula, a reason not to fear; namely, our value to God our Father.

Law

Fear God

Don’t Fear God
Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul.

Matthew 10:28a (NET)

 Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.

Matthew 10:28b (NET)

 Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Matthew 10:29-31 (NET)
I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.

Luke 12:4 (NET)

 But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω)   him!

Luke 12:5 (NET)

 Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God.  In fact, even   the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Luke 12:6, 7 (NET)

God’s love, the Apostle John’s shorthand for what Paul called the fruit of the Spirit, not merely for us but in us, transforms our fear of God into reverence and worship for Him.

Law

Fear God

Don’t Fear God

Love
Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul.

Matthew 10:28a (NET)

 Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.

Matthew 10:28b (NET)

 Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Matthew 10:29-31 (NET)

 And we have come to know and to believe the love that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him.

1 John 4:16 (NET) Table
I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.

Luke 12:4 (NET)

 But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!

Luke 12:5 (NET)

 Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Luke 12:6, 7 (NET)

 There is no fear (φόβος)[11] in love, but perfect love drives out fear (φόβον, a form of φόβος), because fear (φόβος) has to do with punishment (κόλασιν, a form of κόλασις).[12]  The one who fears (φοβούμενος, a form of φοβέω) punishment has not been perfected in love.

1 John 4:18 (NET)

He made the one who did not know (γνόντα, a form of γινώσκω)[13] sin…[14]  Yahweh became flesh as Jesus and then Jesus did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[15] God made the one who did not know (γνόντα, a form of γινώσκω)[16] sin to be sin for us, so that in him we would become the righteousness of God.[17]  The Father has a different attitude toward us who have been reconciled to Him through Jesus/Yahweh: Do not be afraid (φοβοῦ, a form of φοβέω), little flock, Jesus said, for your Father is well pleased to give you the kingdom.[18]  We love, John concluded, because he loved us first.[19]  By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.[20]

It’s not wrong to look back and superimpose this kind of reverence upon fear in the law.  God was still love, even as Yahweh gave the law to Moses.  David seemed to grasp this.  Do not reject me! He prayed.  Do not take your Holy Spirit away from me!  Let me again experience the joy of your deliverance!  Sustain me by giving me the desire to obey![21]

What is wrong is for me to pretend that I got here by obeying the law.  That would make me a false witness.[22]  Compared to that betrayal Judas’ kiss would seem like passion, and Peter’s denial like words of truth.  It is such a profound taking of the Lord’s name in vain[23] it makes the hapless soul who uses the name “Jesus!” as an expletive sound like a preacher of righteousness by comparison.  Are there any fires in any hell hot enough for me if I were to pretend such a thing?

Actually, yes, and I think it’s quite easy to see.  If Jesus said, depart from Me, you who practice lawlessness![24] and took his Holy Spirit from me, I might last for a moment or two out of habit.  But soon enough, hurt, angry, I would revert to the sinner I am apart from God’s credited righteousness, the fruit of his Spirit.  I’ve been judged and found wanting by two wives, (three if you count my high school girlfriend) and sent on my way.  But to be rejected by Love Himself would be unendurable apart from Him.  I would become both the spark and the fuel of the fire, and wherever I am would become hell.  And if you were anywhere near me when that happened, it would not go well for you.

Let’s face it, you were hard to love and difficult to forgive when I believed that I was loved and forgiven by God.  How do you expect to fare when I no longer receive a continuous infusion of his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control?[25]  What will become of you when I am under no obligation and have no incentive to forgive you?  I’m likely to conclude that you are the cause of all my misery and treat you accordingly.  That sounds like Garcin’s epiphany in Sartre’s play No Exit, “Hell is other people.”[26]

[2] Leviticus 19:3 (NET)

[5] Exodus 20:12 (NET) Table

[6] Deuteronomy 5:16 (NET)

[14] 2 Corinthians 5:21a (NET)

[15] John 2:25 (NET)

[17] 2 Corinthians 5:21 (NET)

[18] Luke 12:32 (NET)

[19] 1 John 4:19 (NET)

[20] 1 John 4:17 (NET)

[21] Psalm 51:11, 12 (NET) Table1 Table2

[24] Matthew 7:23 (NKJV)

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

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)

Fear – Exodus, Part 9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[4] a form of φόβος

[5] a form of μέγας

[7] Mark 4:37 (NET)

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

[9] Mark 4:40 (NET)

[10] Matthew 8:26 (NET)

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

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

[15] Matthew 8:26 (NET)

[16] 2 Peter 1:3 (NET)

[17] Romans 4

[22] a form of οὗτος

[25] a form of σύ; of you

[26] Ephesians 2:8 (NET)

[30] Ephesians 2:9 (NET)

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

[32] Galatians 5:16 (NET)

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

[36] Matthew 23:13 (NET)

[38] a form of ὑπακοή

[40] a form of ἐπιταγή

[41] a form of ὁ

[42] a form of αἰώνιος, of eternal

[43] a form of θεός, of God

[45] Luke 24:49 (NET) Table

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

[48] John 1:45 (NET)

[49] John 1:46 (NET)

[50] John 1:49 (NET)

[53] Hebrews 12:28 (NET)

[57] Revelation 21:8 (NET)

[59] The Soul

[61] Revelation 21:7 (NET)

[62] Revelation 2:11b (NET)

[63] Revelation 3:12 (NET)

[64] a form of ἔργον

[65] a form of ἐγώ

[66] Revelation 2:26 (NET)

[68] Revelation 3:5 (NET)

[69] a form of πληρόω

[70] Revelation 3:2b (NET)

[71] Revelation 3:2a (NET)

[74] Revelation 3:3a (NET)

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

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

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

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

[81] Exodus 20:7 (NET) Table

[82] John 3:21 (NET)

[86] Revelation 21:6 (NET)

[87] Matthew 5:6 (NET)

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

[90] Matthew 6:10 (NET) Table

[91] Revelation 3:21 (NET)

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

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

[94] Mark 4:37a (NET)

[95] Mark 4:37b (NET)

[96] Mark 4:38 (NET)

[97] 1 Corinthians 13:5 (NET)

[98] Matthew 8:26 (NET)

[100] Mark 4:41 (NET)

[101] Psalm 107:30 (NET)

[102] Mark 4:41 (NET)

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

[104] Revelation 21:7 (NET)

[105] 1 John 5:4 (NET)

Antichrist, Part 5

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“After premiering at the 2009 Cannes Film Festival, where Gainsbourg won the festival’s award for Best Actress, [“Antichrist”] immediately caused controversy, with critics generally praising the film’s artistic execution but strongly divided regarding its substantive merit…The ecumenical jury at the Cannes festival gave the film a special ‘anti-award’ and declared the film to be ‘the most misogynist movie from the self-proclaimed biggest director in the world’.  Cannes festival director Thierry Frémaux responded that this was a ‘ridiculous decision that borders on a call for censorship’ and that it was ‘scandalous coming from an ecumenical jury’.”1

“The Ecumenical Jury (French: Jury Œcuménique) is one of three juries at the Cannes Film Festival…The award was created by Christian film makers, film critics and other film professionals.  The objective of the award is to ‘honour works of artistic quality which witnesses to the power of film to reveal the mysterious depths of human beings through what concerns them, their hurts and failings as well as their hopes.’”2  Given that objective I tend to agree in part with Thierry Frémaux that labeling Antichrist “the most misogynist movie” was a “ridiculous decision.”  But I still asked myself, was it misogynist?

A blurb from “Gynocide: Hysterectomy, Capitalist Patriarchy, and the Medical Abuse Of Women” by Mariarosa Dalla Costa, read: “How much of contemporary medical practice still derives from a practice rooted in the witch-hunts that plagued Europe from the fourteenth to the seventeenth century, and burned at the stake, after horrible torture, hundreds of thousands of midwives and healers along with other poor women — the greatest sexocide in recorded history?  Women’s bodies and their medical knowledge were burned on those stakes to be replaced by a male “science” and a male gynecological profession controlled by the state and church.”3

From that perspective perhaps her defection from her thesis on gynocide in a story written by a man could be viewed as misogynist.  But she was far and away the more sympathetic character in my opinion.  He was at best a tool of male dominated “science,” and at worst the perpetrator of the very violence Mariarosa Dalla Costa decried.  I can reach no definitive conclusion, even in my own mind.  What was important to me was what the film brought to my attention about me.

I already mentioned how I repressed my own feelings and realized that my wife at least should know them and my reasons for acting contrary to them.  Another thing “Antichrist” brought to my attention (or perhaps I should say, the Lord brought to my attention through viewing and considering the film) was that despite the Scripture and my own experience I still harbor a romantic notion that there is some innate goodness in women that desires and pursues love (ἀγάπη) over power, property and prestige.

Except for organized sports (and disorganized sports where I was socialized by peers), I was socialized by women.  They all believed themselves to be morally superior to men.  “You’re just like your father,” was not the way my mother expressed her approval of me.  But “Antichrist” compelled me to stare down my socialization and acknowledge the fact that a woman who rejects the grace of God in Jesus Christ and his credited righteousness is as lost as any man.

I was prepped for this by its inverse in the “Twilight” series.  Talking with a female coworker I mentioned that I understood why young men didn’t like the movie.  While female sexuality personified by Bella was all sweetness and light, male sexuality personified by Edward and Jacob was portrayed as dark and dangerous and evil.  “That’s kind of hard on young men,” I said.

“Because it’s so true,” she replied.

I said, no, I didn’t think it was true, but it got me thinking about my upbringing.  I learned that my only interest in females was to fuck them from women.  That’s partly true because I shunned boys or men who felt or talked that way about girls or women.  But my own feelings that she was pretty, or that I liked to hear her voice, or that we shared interests and liked to talk to one another were completely brushed aside for the occult truth that I wanted to fuck her.  And this was at a time in my development before I knew what fucking was, or, later, before I had overcome my childish aversion to fucking as silly, embarrassing and mildly disgusting.  But the only way I could be kept from fucking her was to have no friendships with girls when young, and no unchaperoned associations with young women when older.

God help the first woman who finds herself alone with a man socialized like this!  And, no, I didn’t rape her.  I did keep her out way too late—talking.  I had a lot of lost time to make up for.  But I didn’t have a clue that my desire to talk rather than fuck was the ἐγκράτεια of the Holy Spirit.  I don’t recall knowing anything about the fruit of the Spirit at sixteen, though it’s hard to imagine that I hadn’t heard of it at all in a fundamentalist church.

I certainly didn’t understand that ἐγκράτεια (and love, joy, peace, patience, kindness, goodness, faithfulness, and gentleness [Table]4) was formed in me by the Holy Spirit as mysteriously as a new human life is formed inside a woman.  I wouldn’t have made that sexual connection at all.  I thought self-control was something I did to prove my love for God, not something He did because He loves me (not to mention the women who crossed my path).  Or if I telescope back in time something I know I learned later, I thought ἐγκράτεια was something I had to earn by doing other religious deeds to prove my love for God.  Simply trusting Jesus’ Father for my daily bread of life was a long time coming.

There is another piece to all of this.  In my mid-twenties grappling with faith intellectually for the first time as an adult, I was troubled by “Abraham believed God, and it was credited to him as righteousness,” Paul’s recounting in Romans 4:3 (NET) of Genesis 15:6 [Greek Comparison Table], Abram believed the Lord… [Table]  Why?

I was too immature in my thinking to regard “my faith” as “my share in Christ’s faithfulness.”  I only thought of it as the new work I must do to inherit eternal life.  What was wrong (or right) with Abram that after years of empirical proof (and one scientific experiment with Sarai’s maid) to the contrary he still believed God’s promise that he would have an heir by Sarai (Sarah)?

The sermon the next Sunday was on Genesis 17.  God addressed Himself to Abram as El Shaddai.  The pastor explained briefly that El meant power.  Shaddai had at its root the word shad, the female breast.  The pastor went on with his sermon.  I was stuck right there—shocked!  God called Himself “Power Tit!?”  A “Mighty Boob!?”  I suddenly had a whole new appreciation for Woody Allen armed with a crucifix luring a savage breast into a giant bra in “Everything You Always Wanted to Know About Sex.”  But it got my attention.

I was stuck there all afternoon, maybe for days.  I don’t actually remember.  Then, in a moment of weakness perhaps, when my religious guard was down, in my imagination I saw Abram, sweaty and spent, collapse on Sarai’s breast, resting there as if on a pillow, wondering, “could this be the time the promise of God would be fulfilled?  Will my wife’s breasts flow with life-giving milk to nourish my son?”

Then with fresh ears I heard God address Himself to Abram again as El Shaddai.  My hard heart was broken, tears flowed from my eyes, sobs and wailing erupted from my mouth as I understood that Abram believed God for the simplest reason of all.  No one would call so intimate a friend a liar to his face.

I wrote all this (minus the “Power Tit” and “Mighty Boob” part) in a letter to the pastor, part confession, part thanksgiving.  He answered my letter, writing that he used to teach the passage that way when he was younger, back East, but no longer, not in the conservative Midwest, not in a mixed congregation.  And I realized that the women of the congregation thought they were holier than God.

I wasn’t socialized by whores and prostitutes, but by wives.  And I’m old enough, from a blue collar religious background, that I think I’m safe to assume that most of their husbands were also virgins when they married, or married the woman they gave their virginity to.  These wives either had no intention to submit to their husbands5 in everything…as6 the church submits to Christ,7 or no clue that submission would include fucking or carry any sexual overtones.  They knew that their husbands wanted to fuck more than they did, and they knew that was evil, and they endeavored to purify their sons of that evil.  And I never met a believing man who stood up to them.

 

Addendum: June 1, 2026
A table comparing Ephesians 5:24 in the KJV and NET follows.

Ephesians 5:24 (NET)

Ephesians 5:24 (KJV)
But as the church submits to Christ, so also wives should submit to their husbands in everything. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

Ephesians 5:24 (NET Parallel Greek)

Ephesians 5:24 (Stephanus Textus Receptus)

Ephesians 5:24 (Byzantine Majority Text)
ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί αλλ ωσπερ η εκκλησια υποτασσεται τω χριστω ουτως και αι γυναικες τοις ιδιοις ανδρασιν εν παντι αλλ ωσπερ η εκκλησια υποτασσεται τω χριστω ουτως και αι γυναικες τοις ιδιοις ανδρασιν εν παντι

Romans, Part 44

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Therefore I exhort you, brothers and sisters, Paul continued, by the mercies (οἰκτιρμῶν) of God…1  The Greek word οἰκτιρμῶν (a form of οἰκτιρμός), translated mercies, is the noun that corresponds to the verb translated compassion in, I will have mercy on whom I have mercy, and I will have compassion (οἰκτιρήσω, a form of οἰκτίρω) on whom I have compassion (οἰκτίρω).2  It was translated mercy again in Paul’s conclusion written to the Colossians: Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy (οἰκτιρμοῦ, another form of οἰκτιρμός), kindness, humility, gentleness, and patience, bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else.  Just as the Lord has forgiven you, so you also forgive others.3

Jesus said, love your enemies, and do good, and lend, expecting nothing back.  Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.  Be merciful (οἰκτίρμονες, a form of οἰκτίρμων), just as your Father is merciful (οἰκτίρμων).4  The Greek word οἰκτίρμων is essentially the adjective of the noun οἰκτιρμός and the verb οἰκτίρω.  Taken together these three passages give me some understanding of what it means to present [my body] as a sacrifice in Paul’s conclusion: Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God – which is your reasonable service.5

It took me some time to get here.  At first I thought the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) applied only to Paul’s exhortation.  I thought that because of God’s mercies to me it was reasonable that I present my body as a sacrifice to Him.  My religion had no rite or ritual for accomplishing this, but it did have a saying: Those who attend faithfully on Sunday morning love the church; those who attend faithfully Sunday morning and Sunday evening love the Pastor; but those who attend faithfully on Sunday and Wednesday evening prayer meeting love the Lord.  I assumed that presenting my body as a sacrifice had something to do with attending church every time the doors were open and doing whatever the Pastor said: Obey your leaders and submit to them, the author of the letter to the Hebrews wrote, for they keep watch over your souls and will give an account for their work.6

I might have continued trying to prove how much I loved God rather than being transformed by his love.  But I continued studying the Bible and the Holy Spirit brought Scriptures to mind that disagreed with, or severely limited, the points my various Pastors made in their sermons.  It was a difficult and confusing time.  But eventually I began to see the Bible, not as a rule book, but as a way to know the only true God, and Jesus Christ, whom [He] sent.7

The Bible changed then from a discussion of many things into a discussion of primarily one issue from many perspectives, namely, this eternal life in Jesus Christ.  In that light it was easier to recognize that the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) also described how to present my body as a sacrifice: διὰ (through) the mercies of God, sharing in his compassion, clothed with [his] heart of mercy, his kindness, his humility, his gentleness, and his patience…forgiving one another…Just as the Lord has forgiven [me], being merciful just as he is merciful.

Do not be conformed8 to this present world,9 Paul added more detail.  I assume that this present world is equivalent to the works of the flesh:10 hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying.11  I didn’t leave sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery and murder12 out of this list because I think they are any less the works of the flesh.  Given my background and upbringing they are the obvious works of the flesh while hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying might seem virtuous if directed against sin or sinners or heretics or people who don’t accept my interpretation of the Bible.

The word translated envying for instance is φθόνοι (a form of φθόνος).  Pilate knew that [Jesus’ accusers] had handed him over because of envy13 (φθόνον, another form of φθόνος).  If I were writing myself as a character in a movie it would make perfect sense for that character to envy Ingmar Bergman, a creative genius, a talented and successful director of both theater and film.  So much in his films seems like anti-religious agitprop.  I have never heard that he repented or showed any signs of faith in Jesus.  By all rights I, like Bess from Lars Von Trier’s “Breaking the Waves,” should say of Ingmar Bergman, “He will go to hell; everyone knows that.”

Yet when I search myself I find instead that I hope against hope for God’s mercy.  I can’t find an explanation for it apart from the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]14 that floods into me and through me from the Holy Spirit.  I am not as creative or talented or successful as Ingmar Bergman, but I have received a superabundance of mercy and grace while he suffered unspeakably from religious minds, his own as well as those of others.  Do not be conformed to this present world, but be transformed by the renewing of your15 mind, Paul continued in Romans, so that you may test and approve what is the will of God – what is good and well-pleasing and perfect (τέλειον, a form of τέλειος).16

Love never ends (πίπτει, a form of πίπτω),17 Paul wrote the Corinthians.  According to the definitions listed in the NET online Bible this means that love never 1) descends from a higher place to a lower; love never 1a) falls, 1a1) is thrust down 1b) (metaph.) falls under judgment, or comes under condemnation; love never 2) descends from an erect to a prostrate position 2a) falls down 2a1) is prostrated, or falls prostrate;18 love never 2a2) is overcome by terror or astonishment or grief or under the attack of an evil spirit or of falling dead suddenly; love never 2a3) is dismembered like a corpse by decay 2a4) prostrates itself 2a5) renders homage or worship to one 2a6) falls out, falls from, perishes or is lost; love never 2a7) falls down, or falls into ruin 2b) is cast down from a state of prosperity 2b1) falls from a state of uprightness; love never 2b2) perishes, comes to an end, disappears, ceases; love never 2b3) loses authority, or no longer has force 2b4) is removed from power by death 2b5) fails of participating in, or misses a share in [Christ’s salvation because love (ἀγάπη) is his salvation and his righteousness in a word].

This was in contrast to prophecies, that will be set aside…tongues, that will cease…and knowledge, that will be set aside.19  For we know in part, and we prophesy in part, but when what is perfect (τέλειον, a form of τέλειος) comes, the partial will be set aside.20  Love not only transcends this coming perfection, it facilitates it according to John: whoever obeys his word, truly in this person the love of God has been perfected (τετελείωται, a form of τελειόω).  By this we know that we are in him.21

But to each one of us grace was given according to the measure of the gift of Christ,22 Paul wrote the Ephesians.  It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature (τέλειον, a form of τέλειος) person, attaining to the measure of Christ’s full stature.23  I have begun to wonder: if the apostles, prophets, evangelists, pastors and teachers aren’t encouraging me to be perfected in God’s love, are they acting as ambassadors for Christ24 or emissaries of the religious mind?

Paul wrote the Colossians, I became a servant of the church according to the stewardship from God – given to me for you – in order to complete (πληρῶσαι, a form of πληρόω; or, fulfill) the word of God, that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.  God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature (τέλειον, a form of τέλειος; e.g., perfected in and by God’s love) in Christ [Table].25

When I consider the justice of God’s mercy in and through Christ I am reminded of Friedrich Nietzsche.  Jesus said, Do not be afraid of those who kill the body but cannot kill the soul.26  The soul cannot be killed with weaponry.  But Friedrich Nietzsche came about as close to being a soul killer as I can imagine a human being becoming.  Who can calculate his devastating impact on the souls of academics and the intelligentsia?  But if I imagine him in torment in hell for all eternity, cursing his nonexistent god, I realize that I can imagine no greater destruction of the personality I know as Friedrich Nietzsche than to find him one day clothed and in his right mind,27 and sitting at the feet of Jesus.

 

Addendum: April 27, 2026
A table comparing Romans 12:2 in the KJV and NET follows.

Romans 12:2 (NET)

Romans 12:2 (KJV)
Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Romans 12:2 (NET Parallel Greek)

Romans 12:2 (Stephanus Textus Receptus)

Romans 12:2 (Byzantine Majority Text)
καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον και μη συσχηματιζεσθε τω αιωνι τουτω αλλα μεταμορφουσθε τη ανακαινωσει του νοος υμων εις το δοκιμαζειν υμας τι το θελημα του θεου το αγαθον και ευαρεστον και τελειον και μη συσχηματιζεσθαι τω αιωνι τουτω αλλα μεταμορφουσθαι τη ανακαινωσει του νοος υμων εις το δοκιμαζειν υμας τι το θελημα του θεου το αγαθον και ευαρεστον και τελειον

1 Romans 12:1a (NET)

2 Romans 9:15 (NET) Table Select David’s Forgiveness, Part 2 for a table comparing the Greek of Romans 9:15 with that of the Septuagint.

3 Colossians 3:12, 13 (NET) Table

4 Luke 6:35, 36 (NET) Table

5 Romans 12:1 (NET)

6 Hebrews 13:17a (NET)

8 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had συσχηματίζεσθε, a 2nd person plural form of συσχηματίζω in the present tense and imperative mood, where the Byzantine Majority Text had the infinitive form συσχηματιζεσθαι.

9 Romans 12:2a (NET)

13 Matthew 27:18 (NET)

14 Galatians 5:22, 23 (NET)

16 Romans 12:2 (NET)

17 1 Corinthians 13:8a (NET) Table

18 At the end of the movie “The Lord of the Rings – The Return of the King” as the newly crowned king approached, the Hobbits—Frodo, Sam, Merry and Pippin—bowed.  The king said, “My friends, you bow to no one.”  Then he and all present knelt before them.  In the context of the fruit of the Spirit love certainly does not fall prostrate before rules or laws:  Against such things there is no law (Galatians 5:23b NET).  On the contrary, Love does no wrong to a neighbor. Therefore love is the fulfillment of the law (Romans 13:10 NET).  The fear that I might love too much, be too joyful, too peaceful, too patient, too kind, too good, too faithful, too gentle, or too controlled by the Holy Spirit, that I should intervene and hold myself aloof from being engulfed, buoyed up and carried along by that living stream that makes glad the city of God, that I should draw back to some Aristotelian mean between the extremes, is not from God.  In this sense then I understand “Love never falls prostrate” (or never “renders homage or worship”), not that Love is god, but that God is love.

19 1 Corinthians 13:8b (NET) Table

20 1 Corinthians 13:9, 10 (NET) Table

21 1 John 2:5 (NET)

22 Ephesians 4:7 (NET)

23 Ephesians 4:11-13 (NET)

24 2 Corinthians 5:20 (NET)

25 Colossians 1:25-28 (NET)

26 Matthew 10:28a (NET) Table