Tag Archives: Hebrews 11:6

The Lost Son of Perdition, Part 6

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This is a continuation of my consideration of God’s love for Satan revealed in the book of Job.  I left off at Job 1:8 (NETS) Table:

And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?”

I quoted the NETS here not because I think Claude E. Cox the English translator might agree with me.  On the contrary the abstract of his paper—“Translator as Author: The Old Greek Translator of Job”—presented at the annual meeting of the Society of Biblical Literature in 2015 leads me to believe that he ascribed editorial prerogatives to the Greek translator(s) of Job rather than the Masoretes.

This paper attempts to access the mind of the translator of Job by examining those instances the OG has no correspondence in the source text. Since these pieces of text cannot really be called “translation,” they belong uniquely to the translator.

Johann Cook in a paper titled, “The Profile and some Theological Aspects of the Old Greek of Job – Resurrection and Life after Death as Points in Case1” quoted from Mr. Cox’s introduction to his translation of Job:[1]

According to Cox,19 the OGJOB is a work of good literary quality. The usual Hebraisms that are the tell-tale signs of translation Greek in much of the Septuagint corpus are absent – this applies to LXX Proverbs too. There can be no doubt that the translators of LXX Proverbs and the OGJOB were both steeped in Greek and Jewish culture.20

Another general characteristic of the translation consists of transferring passages from elsewhere in Job or from other parts of the Septuagint into the translation, so-called inter-/intra-textual rendering.21 This phenomenon was detected by Dhorme22 and Ziegler and studied by Heater, who calls it “the anaphoric translation technique.”23

I quoted Mr. Cox’s translation because he alone recognized the foreknowledge of God in προσέσχες τῇ διανοίᾳ σου κατὰ (English Elpenor: Hast thou diligently considered) with his rendering: Did you give thought to your disposition against…  Rather than singling Job out to brag about his righteousness, in Mr. Cox’s translation  יהוה (Yᵊhōvâ) is fully aware that Satan has singled out Job and set his own heart and mind against him.

I wondered if the Greek translators of Job heard this foreknowledge in the Hebrew from which the Greek was translated: השׁמת (śûm) לבך (lēḇ) על (ʿal).  In this particular instance Rashi’s commentary seems to confirm what the Greek translators heard in the Hebrew and what Mr. Cox heard in turn in the Greek: “Have you paid attention to My servant Job: that you should desire to denounce him?”  If I had studied Mr. Cox’s translation of Job many years earlier might I have come to a different conclusion about God’s love and my hunger and thirst for righteousness, and served my wife and family better?

I can’t go back.  I can only go on.

Masoretic Text

 Septuagint
Job 1:9 (Tanakh/KJV) Job 1:9 (NET) Job 1:9 (NETS)

Job 1:9 (Elpenor English)
Then Satan answered the LORD (יְהֹוָ֖ה), and said, Doth Job fear God (אֱלֹהִֽים) for nought? Then Satan answered the Lord (Yᵊhōvâ, יהוה), “Is it for nothing that Job fears God (‘ĕlōhîm, אלהים)? Then the slanderer answered and said before the Lord (τοῦ κυρίου), “Does Iob really worship the Lord (τὸν θεόν) for nothing? Then the devil answered, and said before the Lord (τοῦ Κυρίου), Does Job worship the Lord (τὸν Κύριον) for nothing?

Like Eve I’m very susceptible to Satan’s reasoning.  I don’t want to take away from this that I should fear (yārē’, יָרֵ֥א) God for nought (ḥinnām, הַ֣חִנָּ֔ם), that true righteousness would be to worship (σέβεται, a form of σέβω) the Lord for nothing (μὴ δωρεὰν).  The Greek word δωρεὰν in particular might deceive me.

As you go, Jesus instructed his disciples, preach this message: ‘The kingdom of heaven is near!’  Heal the sick, raise the dead,[2] cleanse lepers, cast out demons.  Freely (δωρεὰν) you received, freely (δωρεὰν) give.[3]  Would it not be better to worship the Lord freely?  Jesus’ own attitude and the answer to this question are revealed as He continued (Matthew 10:9, 10 NET):

Do not take gold, silver, or copper in your belts; no bag for the journey; or an extra tunic, or sandals or staff; for the worker deserves his provisions.

Jesus believes the worker deserves his provisions (ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ).  This ought to be a no-brainer.  My employer provided everything I needed to do the job he also paid me to do.  Imagine being sent out to Heal the sick, raise the dead, cleanse lepers and cast out demons without the grace of God to enable one to do so.

That grace, that enabling power to Heal the sick, raise the dead, cleanse lepers and cast out demons is what was freely (δωρεὰν) received by Jesus’ disciples.  Then and only then did he command them to freely (δωρεὰν) give the benefit of that enabling power to Heal the sick, raise the dead, cleanse lepers and cast out demons to others.  Jesus never asked them to worship Him freely, sending them out to Heal the sick, raise the dead, cleanse lepers and cast out demons by their own power, their own authority or their own righteousness.

Now without faith it is impossible to please [God], for the one who approaches God must believe that he exists and that he rewards those who seek him.[4]  The Greek words translated he rewards were the noun μισθαποδότης followed by the verb γίνεται (a form of γίνομαι): literally “he becomes the paymaster of” those who seek him.  In other words, God is a better employer than the man who “provided everything I needed to do the job he also paid me to do.”

And my God will supply your every need, Paul wrote believing Philippians, according to his glorious riches in Christ Jesus.[5]  What then shall we say about these things? Paul asked believing Romans rhetorically.  If God is for us, who can be against us?  Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things [Table]?[6]  (The Greek word translated freely give here was χαρίσεται, a form of χαρίζομαι).

Satan continued:

Masoretic Text

 Septuagint
Job 1:10 (Tanakh/KJV) Job 1:10 (NET) Job 1:10 (NETS)

Job 1:10 (Elpenor English)
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. Have you not made a hedge around him and his household and all that he has on every side?  You have blessed the work of his hands, and his livestock have increased in the land. Have you not put a fence around things external to him, both what is within his household as well as what is outside of all that belongs to him, all around?  You blessed the works of his hands, and his livestock you increased on the earth. Hast thou not made a hedge about him, and about his household, and all his possessions round about? and hast thou not blessed the works of his hands, and multiplied his cattle upon the land?

It is difficult to use Satan’s words to decipher what he thinks or believes.  Jesus described the devil (διαβόλου, a form of διάβολος) as one who does not uphold the truth because there is no truth in him.  Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.[7]  Still, Satan’s words express a thought or belief as a hypothesis: Job does not fear or worship God freely (or, for nothing).  Job worships God because God has blessed the works of Job’s hands and protected the fruit of Job’s labors.

We are told the following about Job:

Masoretic Text

 Septuagint
Job 1:2, 3 (Tanakh/KJV) Job 1:2, 3 (NET) Job 1:2, 3 (NETS)

Job 1:2, 3 (Elpenor English)
And there were born unto him seven sons and three daughters. Seven sons and three daughters were born to him. Now there were born to him seven sons and three daughters. And he had seven sons and three daughters.
His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. His possessions included 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household.  Thus he was the greatest of all the people in the east. And his livestock was: seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-donkeys at pasture; as well he had very many servants and extensive activities in the land, and that man was well-born among those of the east. And his cattle consisted of seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses in the pastures, and a very great household, and he had a great husbandry on the earth; and that man was [most] noble of the [men] of the east.

Satan’s hypothesis was that this was the reason Job feared or worshiped God.  He proposed a test for this hypothesis.

Masoretic Text

 Septuagint
Job 1:11 (Tanakh/KJV) Job 1:11 (NET) Job 1:11 (NETS)

Job 1:11 (Elpenor English)
But put forth thine hand now, and touch all that he hath, and he will curse (יְבָֽרְכֶֽךָּ) thee to thy face. But extend your hand and strike everything he has, and he will no doubt curse (bāraḵ, יברכך) you to your face!” But stretch out your hand, and touch all that he has; surely he will bless (εὐλογήσει) you to your face!” But put forth thine hand, and touch all that he has: verily he will bless (εὐλογήσει) thee to [thy] face.

A note (30) in the NET reads:

The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God”…

Rashi’s commentary reads:

But: were you to touch all that he has, would he not blaspheme You to Your face immediately? This is a question…

Another note (53) in the NET reads:

The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

The Greek translators of the Septuagint seem to confirm that oath formula: εἰ μὴν (BLB), translated surely (NETS); ἦ μὴν (Elpenor), translated verily (English Elpenor).  By translating εὐλογήσει (a form of εὐλογέω) in the positive sense to bless rather than the negative sense to curse, the English translators of the Septuagint have made Satan’s words sarcastic to the point of mockery.

To review: Satan’s hypothesis is that Job does not fear or worship God freely (or, for nothing); Job worships God because God has blessed the works of Job’s hands and protected the fruit of Job’s labor.  Satan’s proposed test of this hypothesis is, strike everything he has, and he will no doubt curse you (or not bless you) to your face.

God announces the end from the beginning and reveals beforehand what has not yet occurred.[8]  He didn’t need a scientific experiment to know Job’s response.  Satan lacks this knowledge.  Love is patient, love is kind…[9]  God was both patient with, and kind to, Satan when He authorized this scientific experiment.

Masoretic Text

 Septuagint
Job 1:12 (Tanakh/KJV) Job 1:12 (NET) Job 1:12 (NETS)

Job 1:12 (Elpenor English)
And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.  So Satan went forth from the presence of the LORD. So the Lord said to Satan, “All right then, everything he has is in your power.  Only do not extend your hand against the man himself!”  So Satan went out from the presence of the Lord. Then the Lord said to the slanderer, “Look, all that he has I am giving into your power, but do not touch him.”  So the slanderer went out from the Lord. Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself.  So the devil went out from the presence of the Lord.

I’ll pick this up in another essay.

Tables comparing Job 1:9; 1:10; 1:2; 1:3; 1:11 and 1:12 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:9; 1:10; 1:2; 1:3; 1:11 and 1:12 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 10:8 in the NET and KJV follow.

Job 1:9 (Tanakh)

 Job 1:9 (KJV)

Job 1:9 (NET)
Then Satan answered the LORD, and said, Doth Job fear God for nought? Then Satan answered the LORD, and said, Doth Job fear God for nought? Then Satan answered the Lord, “Is it for nothing that Job fears God?

Job 1:9 (Septuagint BLB)

Job 1:9 (Septuagint Elpenor)
ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ κυρίου μὴ δωρεὰν σέβεται Ιωβ τὸν θεόν ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ Κυρίου· μὴ δωρεὰν ᾿Ιὼβ σέβεται τὸν Κύριον

Job 1:9 (NETS)

Job 1:9 (English Elpenor)
Then the slanderer answered and said before the Lord, “Does Iob really worship the Lord for nothing? Then the devil answered, and said before the Lord, Does Job worship the Lord for nothing?

Job 1:10 (Tanakh)

 Job 1:10 (KJV)

Job 1:10 (NET)
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. Have you not made a hedge around him and his household and all that he has on every side?  You have blessed the work of his hands, and his livestock have increased in the land.

Job 1:10 (Septuagint BLB)

Job 1:10 (Septuagint Elpenor)
οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ τὰ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτοῦ κύκλῳ; τὰ δὲ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς

Job 1:10 (NETS)

Job 1:10 (English Elpenor)
Have you not put a fence around things external to him, both what is within his household as well as what is outside of all that belongs to him, all around?  You blessed the works of his hands, and his livestock you increased on the earth. Hast thou not made a hedge about him, and about his household, and all his possessions round about? and hast thou not blessed the works of his hands, and multiplied his cattle upon the land?

Job 1:2 (Tanakh)

 Job 1:2 (KJV)

Job 1:2 (NET)
And there were born unto him seven sons and three daughters. And there were born unto him seven sons and three daughters. Seven sons and three daughters were born to him.

Job 1:2 (Septuagint BLB)

Job 1:2 (Septuagint Elpenor)
ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῗς ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῖς

Job 1:2 (NETS)

Job 1:2 (English Elpenor)
Now there were born to him seven sons and three daughters. And he had seven sons and three daughters.

Job 1:3 (Tanakh)

 Job 1:3 (KJV)

Job 1:3 (NET)
His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. His possessions included 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household.  Thus he was the greatest of all the people in the east.

Job 1:3 (Septuagint BLB)

Job 1:3 (Septuagint Elpenor)
καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια κάμηλοι τρισχίλιαι ζεύγη βοῶν πεντακόσια ὄνοι θήλειαι νομάδες πεντακόσιαι καὶ ὑπηρεσία πολλὴ σφόδρα καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος εὐγενὴς τῶν ἀφ᾽ ἡλίου ἀνατολῶν καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια, κάμηλοι τρισχίλιαι, ζεύγη βοῶν πεντακόσια, θήλειαι ὄνοι νομάδες πεντακόσιαι, καὶ ὑπηρεσία πολλὴ σφόδρα καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς· καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος εὐγενὴς τῶν ἀφ᾿ ἡλίου ἀνατολῶν

Job 1:3 (NETS)

Job 1:3 (English Elpenor)
And his livestock was: seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-donkeys at pasture; as well he had very many servants and extensive activities in the land, and that man was well-born among those of the east. And his cattle consisted of seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses in the pastures, and a very great household, and he had a great husbandry on the earth; and that man was [most] noble of the [men] of the east.

Job 1:11 (Tanakh)

 Job 1:11 (KJV)

Job 1:11 (NET)
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. But extend your hand and strike everything he has, and he will no doubt curse you to your face!”

Job 1:11 (Septuagint BLB)

Job 1:11 (Septuagint Elpenor)
ἀλλὰ ἀπόστειλον τὴν χεῗρά σου καὶ ἅψαι πάντων ὧν ἔχει εἰ μὴν εἰς πρόσωπόν σε εὐλογήσει ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων, ὧν ἔχει· ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει

Job 1:11 (NETS)

Job 1:11 (English Elpenor)
But stretch out your hand, and touch all that he has; surely he will bless you to your face!” But put forth thine hand, and touch all that he has: verily he will bless thee to [thy] face.

Job 1:12 (Tanakh)

 Job 1:12 (KJV)

Job 1:12 (NET)
And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.  So Satan went forth from the presence of the LORD. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. So the Lord said to Satan, “All right then, everything he has is in your power.  Only do not extend your hand against the man himself!”  So Satan went out from the presence of the Lord.

Job 1:12 (Septuagint BLB)

Job 1:12 (Septuagint Elpenor)
τότε εἶπεν ὁ κύριος τῷ διαβόλῳ ἰδοὺ πάντα ὅσα ἔστιν αὐτῷ δίδωμι ἐν τῇ χειρί σου ἀλλὰ αὐτοῦ μὴ ἅψῃ καὶ ἐξῆλθεν ὁ διάβολος παρὰ τοῦ κυρίου τότε εἶπεν ὁ Κύριος τῷ διαβόλῳ· ἰδοὺ πάντα, ὅσα ἐστὶν αὐτῷ, δίδωμι ἐν τῇ χειρί σου, ἀλλ᾿ αὐτοῦ μὴ ἅψῃ. καὶ ἐξῆλθεν ὁ διάβολος ἀπὸ προσώπου Κυρίου

Job 1:12 (NETS)

Job 1:12 (English Elpenor)
Then the Lord said to the slanderer, “Look, all that he has I am giving into your power, but do not touch him.”  So the slanderer went out from the Lord. Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself.  So the devil went out from the presence of the Lord.

Matthew 10:8 (NET)

Matthew 10:8 (KJV)
Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you received, freely give. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε ασθενουντας θεραπευετε λεπρους καθαριζετε νεκρους εγειρετε δαιμονια εκβαλλετε δωρεαν ελαβετε δωρεαν δοτε ασθενουντας θεραπευετε λεπρους καθαριζετε δαιμονια εκβαλλετε δωρεαν ελαβετε δωρεαν δοτε

[1] Johann Cook, “The Profile and some Theological Aspects of the Old Greek of Job – Resurrection and Life after Death as Points in Case,” OTE 24/2 (2011), p. 327

[2] The NET parallel Greek text and NA28 had νεκροὺς ἐγείρετε here.  The Stephanus Textus Receptus had it following cleanse lepers (KJV: cleanse the lepers).  The Byzantine Majority Text did not have it at all.

[3] Matthew 10:7, 8 (NET)

[4] Hebrews 11:6 (NET)

[5] Philippians 4:19 (NET) Table

[6] Romans 8:31, 32 (NET)

[7] John 8:44b (NET) Table

[8] Isaiah 46:10a (NET) Table

[9] 1 Corinthians 13:4a (NET)

A Door of Hope, Part 1

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The essay Jedidiah, Part 1 was written days before I began to compare Old Testament quotations in the New Testament to the Septuagint, and years before I checked all of the Masoretic text against the Septuagint.  I thought of Achan’s confession as the door or opportunity of/for hope promised in Hosea, and related it to John’s letter (1 John 1:5-2:2 NET Table):

Now this is the gospel (NET note 13) message (NET note 14) we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.  If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.

(My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the Righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Revisiting the essay to make Old Testament comparison tables I discovered that the Septuagint was a bit different.

Masoretic Text

 Septuagint
Hosea 2:15 (Tanakh) Hosea 2:15 (NET) Hosea 2:15 (NETS)

Hosea 2:17 (Elpenor English)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt. And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

As I began the word studies for this essay I heard a sermon (Hebrews 6:4-6 NET):

For it is impossible (Ἀδύνατον, a form of ἀδύνατος) in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

The preacher wanted to comfort his hearers, persuading them they were not of this kind.  He described the kind of person the writer intended.  It was a fairly accurate description of my life, except that I can’t recall having tasted…the miracles of the coming age before I became an atheist.  I realized, especially in retrospect, that the Holy Spirit wanted to focus my attention on the fact that I had been renewed again to repentance, but I began to wonder if that renewal might be suspect.

I imagined standing before Jesus.  He determined that for the sake of the veracity of Hebrews 6:4-6 it would be best if I spent eternity in the lake of fire.  I was disappointed but willing that his word be true: Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail[1] when you are judged.”[2]  That reaction, so uncharacteristic of the old human (παλαιὸν ἄνθρωπον; Ephesians 4:22-24), calmed my suspicions about my renewed repentance for the moment.  I also recalled, but didn’t study, for God all things are possible.  I will consider it more thoroughly here (Matthew 19:23-26 NET):

Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!  Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”  The[3] disciples were greatly astonished when they heard this and said, “Then who can be saved?”  Jesus looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but for God all things are[4] possible (δυνατά, a form of δυνατός).”

And again (Mark 10:27 NET):

Jesus[5] looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but not for God;[6] all things are[7] possible (δυνατὰ, a form of δυνατός) for God.”

Though my main concern is the contrast between human ἀδύνατον and God’s δυνατὰ, I’ll consider the context here a moment.  My Dad told me the story of a small night gate in Jerusalem called “The Needle’s Eye,” but he never showed me any pictures of it.  The NET note (32) explained:

The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

The difficulty a camel would have passing through The Needle’s Eye—“stooped and…its baggage removed”—reinforces Jesus’ point about divesting oneself of (excess?) possessions (ὑπάρχοντα), while the fantastical image of a camel passing through the eye of a sewing needle distracts the rich (and anyone else) from taking Him seriously.  Others disagree.  But no one of means wants to hear, If you wish to be perfect, go sell your possessions and give the money to the[8] poor, and you will have treasure in heaven.[9]  Then come, follow me.[10]

Anyway, I left on a road trip without studying the problem that nagged at me directly.  As I drove I began to think about the preacher who taught on Hebrews 6:4-6.  In another sermon he had made a fairly serious interpretation mistake, making his own point rather than that of the Scripture.  My mind began to argue against his right to confront me with Hebrews 6:4-6.  I turned on the radio to drown out my thoughts.  Aside from being unloving and unkind, ad hominem arguments aren’t an effective bolster to faith.

What little time I had for study I devoted to לפתח (pethach), translated διανοῖξαι (a form of διανοίγω) in the Septuagint (Table2 below).  I was a little embarrassed that it had just occurred to me to search forms of διανοίγω in the Septuagint to see what Hebrew words they translated in the Masoretic text.  I wanted to finish the table and move on.  The unattended challenge of Hebrews 6:4-6 continued to fester.

While the idea of spending eternity in the lake of fire was unpleasant, it was made bearable if I could face it with Jesus, sustained by his love, joy, peace, patience, kindness, goodness faithfulness, gentleness and self-control.  But I define the lake of fire as the place where the omnipresent God is not.  If Jesus ripped his Holy Spirit from me, though I wouldn’t be left with anything I care very much about, I realized in a long sleepless night that I really didn’t want to spend eternity there.  I began to question the nature and validity of my renewed repentance again.

In the morning it all seemed like a trick to get me frustrated or angry so I would run off, abandon Jesus and live in sin.  Heaven or hell aside, I want to be done with sin.  It’s not good for me or anyone around me.  I began to wonder if my renewed repentance was part of God’s eternal punishment for crucifying the Son of God for [myself] all over again and holding him up to contempt: He gave me this brief taste of eternal life only to snatch his Spirit away at the most inopportune moment.

I deserve it, no question about that, but it doesn’t sound like God to me (John 3:16-18 NET):

For this is the way God loved the world: He gave his[11] one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his[12] Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.  The one who believes in him is not condemned (κρίνεται, another form of κρίνω).  The one who does not believe has been condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the one and only Son of God.

To think of God’s love (ἠγάπησεν, a form of ἀγαπάω) as primarily a feeling,[13] a kind of affection for the world, confuses the Scripture.  God’s feeling for the world is very clear from the beginning, in the Masoretic text (Table3 below) at least:[14] The Lord regretted that he had made humankind on the earth, and he was highly offended.[15]  Unlike the Billy Joel song God doesn’t pretend to “want you just the way you are.”[16]

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.  He delivered us [who have faith in Christ Jesus] from the power of darkness and transferred us to the kingdom of the Son he loves (ἀγάπης, a form of ἀγάπη), in whom we have redemption,[17] the forgiveness of sins.[18]  For this is the way God loved the world: those whom he foreknew he also predestined to be conformed to the image (εἰκόνος, a form of εἰκών) of his Son,[19] that his Son would be the firstborn among many brothers and sisters.[20]  “Sit at my right hand,” He promised the Son he loves, “until I put your enemies under your feet”’?[21]  All of this is the grace of God received through faith, the faith (πίστις) that is an aspect of the fruit of his Holy Spirit; it is not from works, so that no one can boast.[22]

Jesus is the way God loved the world, not because of a positive emotion but because God is love (ἀγάπη).[23]  God (ἀγάπη) is patient, God (ἀγάπη) is kind, He is not envious.  God (ἀγάπη) does not brag, He is not puffed up.  He is not rude, He is not self-serving, He is not easily angered or resentful.  He is not glad about injustice, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.  He (ἀγάπη) never ends.[24]  For this is the way God loved—and demonstrated his joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] to—the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 

I had a week between work assignments.  It was more convenient to drive to my mother’s house than all the way back to my own home.  On the drive I began to wonder: if Jesus snatched his Spirit from me, would the new human (καινὸν ἄνθρωπον; Ephesians 4:22-24) cling to his Holy Spirit and bid the chaff of the old human godspeed and good riddance into the lake of fire?  I finally decided that this obsession with Jesus snatching his Holy Spirit from me needed to be confronted directly.  I planned to look into ἀδύνατον, the Greek word translated impossible in Hebrews 6:4, during the week I spent with my mother.

For God achieved what the law could not (ἀδύνατον, a form of ἀδύνατος) do, Paul wrote believers in Rome, because it was weakened (ἠσθένει, a form of ἀσθενέω) through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.[26]

In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible (ἀδύνατον, a form of ἀδύνατος) for God to lie.[27]

This proved to be the dull spot in my sword of the Spirit.  I was uncertain whether the infinitive ἀνακαινίζειν (to renew) was impossible for God as well as for human beings.  That’s why I had difficulty resting even as the Holy Spirit drew me back to the fact that I had been renewed to repentance.  But the writer of Hebrews was not shy about stating explicitly that something was impossible for God when the Holy Spirit meant that something was impossible for God.  What is impossible (ἀδύνατα, another form of ἀδύνατος) for mere humans, Jesus said according to Luke’s Gospel narrative, is possible (δυνατὰ, a form of δυνατός) for God.[28]

I’ll quote the final occurrences of ἀδύνατον for completeness: For it is impossible (ἀδύνατον, a form of ἀδύνατος) for the blood of bulls and goats to take away sins.[29]  Now without faith it is impossible (ἀδύνατον, a form of ἀδύνατος) to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.[30]

It would have been much easier to have taken the few moments this study required in the first place rather than face a week of nagging uncertainty.  I’ll trust that this essay will serve as a preface to the word studies to come in A Door of Hope.

Tables comparing Hosea 2:15 and Genesis 6:6 in the Tanakh, KJV and NET; and tables comparing Hosea 2:15 (2:17) and Genesis 6:6 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 3:4; Matthew 19:25, 26; 19:21; Mark 10:27; John 3:16, 17; Colossians 1:14 and 1 Corinthians 13:8 in the NET and KJV.

Hosea 2:15 (Tanakh)

 Hosea 2:15 (KJV)

Hosea 2:15 (NET)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt.

Hosea 2:15 (Septuagint BLB)

Hosea 2:17 (Septuagint Elpenor)
καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῗθεν καὶ τὴν κοιλάδα Αχωρ διανοῗξαι σύνεσιν αὐτῆς καὶ ταπεινωθήσεται ἐκεῗ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς, καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου.

Hosea 2:15 (NETS)

Hosea 2:17 (English Elpenor)
And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

Genesis 6:6 (Tanakh)

 Genesis 6:6 (KJV)

Genesis 6:6 (NET)
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. The Lord regretted that he had made humankind on the earth, and he was highly offended.

Genesis 6:6 (Septuagint BLB)

Genesis 6:6 (Septuagint Elpenor)
καὶ ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη

Genesis 6:6 (NETS)

Genesis 6:6 (English Elpenor)
then God considered that he had made humankind on the earth, and he thought it over. then God laid it to heart that he had made man upon the earth, and he pondered [it] deeply.

Romans 3:4 (NET)

Romans 3:4 (KJV)
Absolutely not!  Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.” God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, |καθὼς| γέγραπται ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε

Matthew 19:25, 26 (NET)

Matthew 19:25, 26 (KJV)
The disciples were greatly astonished when they heard this and said, “Then who can be saved?” When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες· τίς ἄρα δύναται σωθῆναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι
Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.” But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· παρὰ ἀνθρώποις τοῦτο ἀδύνατον ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν

Matthew 19:21 (NET)

Matthew 19:21 (KJV)
Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven.  Then come, follow me.” Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔφη αὐτῷ ὁ Ἰησοῦς· εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησον σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι

Mark 10:27 (NET)

Mark 10:27 (KJV)
Jesus looked at them and replied, “This is impossible for mere humans, but not for God; all things are possible for God.” And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾿ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ παρὰ |τῷ| θεῷ εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα εστιν παρα τω θεω

John 3:16, 17 (NET)

John 3:16, 17 (KJV)
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. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾿ ἔχῃ ζωὴν αἰώνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον
For God did not send his Son into the world to condemn the world, but that the world should be saved through him. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου

Colossians 1:14 (NET)

Colossians 1:14 (KJV)
in whom we have redemption, the forgiveness of sins. In whom we have redemption through his blood, even the forgiveness of sins:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων

1 Corinthians 13:8 (NET)

1 Corinthians 13:8 (KJV)
Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται

[1] The NET parallel Greek text and NA28 had νικήσεις in the future tense and indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had νικησης in the aorist tense and subjunctive mood (KJV: mightest overcome).  For reference purposes all agree on δικαιωθῇς (NET: will be justified; KJV: mightest be justified) in the aorist tense and subjunctive mood.

[2] Romans 3:4 (NET)

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

[4] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: is/are) repeated here.  The NET parallel Greek text and NA28 did not.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And Jesus) here.  The NET parallel Greek text and NA28 did not.

[6] The Stephanus Textus Receptus had the article τω preceding God.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had the verb of being εστιν here.  The NET parallel Greek text and NA28 did not.

[8] The NET parallel Greek text and NA28 had the article τοῖς here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[9] The NET parallel Greek text and NA28 had the plural οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

[10] Mathew 19:21 (NET)

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

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

[13] When Jesus met Mary, the sister of Martha and Lazarus, for the first time (Luke 7:36-50), He told his host, Therefore I tell you, her sins, which were many, are forgiven, thus she loved (ἠγάπησεν, a form of ἀγαπάω) much; but the one who is forgiven little loves (ἀγαπᾷ, another form of ἀγαπάω) little (Luke 7:47 NET).  There is no way I can look at this story and say that the meaning of ἀγαπάω excludes the complex layering of emotions Mary felt, though Jesus focused primarily on what she did to him (Luke 7:44-46).  Crying over, kissing and anointing, Jesus’ feet may have flowed directly from Mary’s emotions, though Jesus said, No one can come to me unless the Father who sent me draws him (John 6:44a NET).

I thought my love and gratitude for Jesus’ salvation were supposed to lead to a life of obedience.  My love and gratitude weren’t up to the task.  His love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit, received by faith, is turning the tide.  His love [not my emotions] is the fulfillment of the law (Romans 13:10b NET).  Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord (Romans 5:20, 21 NET).

[14] The Septuagint is less clear (Table4 above).

[15] Genesis 6:6 (NET)

[16] “Just the Way You Are”

[17] The Stephanus Textus Receptus and Byzantine Majority Text had δια του αιματος αυτου (KJV: through his blood) here.  The NET parallel Greek text and NA28 did not.  NET note 26.

[18] Colossians 1:13, 14 (NET)

[19] He is the image (εἰκὼν) of the invisible God, the firstborn over all creation… (Colossians 1:15 NET)

[20] Romans 8:29 (NET)

[21] Matthew 22:44b (NET) Table

[22] Ephesians 2:9 (NET)

[23] 1 John 4:8b (NET)

[24] 1 Corinthians 13:4-8a (NET)  The NET parallel Greek text and NA28 had πίπτει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτει (KJV: faileth).

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

[26] Romans 8:3, 4 (NET) Table

[27] Hebrews 6:17, 18 (NET) Table

[28] Luke 18:27 (NET)

[29] Hebrews 10:4 (NET) Table

[30] Hebrews 11:6 (NET)

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