Tag Archives: James 2:22

The Children of Promise, Part 2

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Paul wrote, it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.1 In another essay I asked, “So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai?” I’m hoping that a thorough study of the story of Abram/Abraham and Sarai/Sarah will give me a richer understanding of Paul’s contrast between the children of the flesh and the children of promise, as well as an answer to that question. The next two verses in Genesis, a literary forerunner of the cinematic montage, follow:

Masoretic Text

Septuagint

Genesis 12:8, 9 (Tanakh)

Genesis 12:8, 9 (NET)

Genesis 12:8, 9 (NETS)

Genesis 12:8, 9 (English Elpenor)
And [Abram] removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem. Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord. And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.
And Abram journeyed, going on still toward the South. Abram continually journeyed by stages down to the Negev. And Abram set out, and as he traveled he encamped in the wilderness. And Abram departed and went and encamped in the wilderness.

This is how Abram saw the land that God promised I will show you:2 he moved…and pitched his tent…he built an altar to the Lord and worshiped the Lord,3 day after week after month after year. By faith Abraham obeyed when he was called to go out to a place4 he would later receive as an inheritance, and he went out without understanding where he was going. By faith he lived as a foreigner in the promised land5 as though it were a foreign country, living in tents…6 You see that his faith was working together with his works and his faith was perfected by works.7

In another essay I thought the Lord’s first promise to Abram began in verse 2. Until I got to verse 8 I completely missed the little one verb promise in the first verse: אַרְאֶֽךָּ (rā’â), I will show thee (Tanakh), and σοι δείξω in Greek in the Septuagint, I will show you (NETS). The Greek verb δείξω is a form of δεικνύω: “to show, point out, make known; to explain, prove; to cause to be seen; to point to; to bring to light, display; to demonstrate.”

So what was it about verse 8 that triggered me to find God’s promise in verse 1? Abram’s faithfulness wandering in the promised land day after week after month after year. As I wrote in another essay: “The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word.”

The writer of Hebrews began his remarks about Abraham with five beautiful words: Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν. It is a brilliant shorthand that has taken me a lifetime to begin to understand, mostly through trial and error. The first word Πίστει is a dative form of πίστις: “The dative is the case of the indirect object, or may also indicate the means by which something is done.”8 By faith is an acceptable translation but it is clearly shorthand for, by being sure of what we hope for, being convinced of what we do not see.9

The Greek word translated as a passive verb phrase being sure was actually a noun, ὑπόστασις: “sustenance, support, subsistence; foundation (of a building); substantial nature, essence, actual being, reality; possessions, property; situation, condition; existence; rebellion, resistance; good chance of (something happening); realization; mutually agreed tariff; troops stationed at a military base.” I understand why the author chose it: For this reason I tell you, Jesus said, whatever you pray and ask for, believe that you have received it, and it will be yours.10 But I can also see that if anyone understood the writer of Hebrews to be suggesting that faith is the “substantial nature, essence, actual being, reality,” then James’ faith was perfected by works11 was a welcome corrective.

The NET translators’ passive verb phrase being convinced of was another noun in Greek, ἔλεγχος: “rebuttal, refutation, reproach; proof, proving; act of questioning; conviction (of a sinner); reproof, censure, correction; something that deserves open criticism.” This noun coupled with the passive verb phrase chosen by the NET translators implies a long history of divine instruction from unbelief to disbelief to faith, as does Abram’s response to the Lord’s simple promise: I will show you:12 It makes my question seem unnecessary, but I’ll ask it anyway: was this faith, Abraham’s certainty and conviction, something which originated with Abraham, or Abram?

Consider James again: You see that his faith was working together with his works and his faith was perfected by works.13 The Greek words translated his faith were ἡ πίστις; literally “the faith.” Perhaps “the faithfulness” is a better way to understand it: You see that the faithfulness was working together with his works and the faithfulness was perfected by works. In other words, Abraham’s acts of obedience to God’s word brought faithfulness to its intended conclusion. So, if the apparent faithfulness of Abraham didn’t originate with Abraham, then from what place or what source did it originate?

For from him and through him and to him are all things, Paul wrote of God. To him be glory forever! Amen.14 This is an important key to understanding the Scriptures. And so, I will understand Πίστει here as shorthand for “By God’s faithfulness.” The next word in the writer of Hebrews’ shorthand was καλούμενος.

It is a passive form of καλέω: “Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is being acted upon, then the verb is referred to as being in the passive voice.”15 The translation, when he was called, is fine and adding Paul’s key to the Scriptures, Life, the Universe and Everything is not anything I’ve ever heard debated: when he was called by God: “By God’s faithfulness, when he was called by God, Abraham (Ἀβραὰμ)…”

The fourth word is ὑπήκουσεν, a form of ὑπακούω, translated obeyed in the NET. That feels like a short circuit to me. This whole word string is an admirable description of the obedience of faith (ὑπακοὴν πίστεως) that Paul considered the hallmark of his apostleship (Romans 1:5 NET):

Through [Jesus Christ our Lord] we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.

The word string, to bring about the, may be a lot to ask of εἰς. I would be willing to modify it: grace and…apostleship “into” or “unto” or “for” obedience of faith or “faith’s obedience.” What I’m calling a “short circuit,” leaping to obeyed as a translation of ὑπήκουσεν alone, is what adults do to children.

Adults have neither time nor patience for children to learn the fruit of the Spirit, or to walk or live by the Spirit, the obedience of faith in other words. Adults expect to be obeyed immediately in the flesh. And that’s how children learn to obey—or not. It’s quite a culture shock if they bring this kind of “obedience in the flesh” to Jesus and He calls them actors, pretending to righteousness. For my purposes in this essay I’ll translate ὑπήκουσεν as he listened. Adding Paul’s key would render it: “he listened to God.”

So, that gives me: “By God’s faithfulness, when he was called by God, Abraham listened to God.” The final word of this beautiful word string is ἐξελθεῖν, an infinitive form of ἐξέρχομαι, to go out. And again, adding Paul’s key would render it, “to go out in the power of God.” So, I have this word string as a beautiful description of the obedience of faith practiced by the children of promise:

The obedience of faith practiced by the children of promise

Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν

“By God’s faithfulness, when he was called by God, Abraham listened to God to go out in the power of God”

For he was looking forward to the city with firm foundations, whose architect and builder is God.16 So he journeyed to a land God promised: I will show you.17 It seems fairly obvious now that this promised land was a shadow cast by the new man who has been created in God’s image—in righteousness and holiness that comes from truth.18 And that insight makes a definition of what I’ll call the obedience practiced by the children of the flesh possible.

The obedience practiced by the children of the flesh

“By my faith in my own calling, I listened to my own inner voice to go out in my own strength”

This is the life trajectory projected by the old man who is being corrupted in accordance with deceitful desires19 to a wished-for-land of my own ambition, to make my name great for my own praise and my own glory. And this innate belief, the natural inheritance of our flesh, can taint or corrupt, distort or pervert even such beautiful words as Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν. I’ll pick up where I left off in Genesis as the plot begins to thicken.

Masoretic Text

Septuagint

Genesis 12:10, 11 (Tanakh)

Genesis 12:10, 11 (NET)

Genesis 12:10, 11 (NETS)

Genesis 12:10, 11 (English Elpenor)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land [Table]. There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe. And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land [Table]. And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon [Table]. As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman. And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance [Table], And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

This concern occurred to him at the border of the promised land. But that promised land, with boundaries and borders one might draw on a map, was only a shadow. I want to focus this time on that land God promised: I will show you.20

Masoretic Text

Septuagint

Genesis 12:12, 13 (Tanakh)

Genesis 12:12, 13 (NET)

Genesis 12:12, 13 (NETS)

Genesis 12:12, 13 (English Elpenor)
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive [Table]. When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves [Table]. It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee’ [Table]. So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.” Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account” [Table], Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

This doesn’t sound like faith to me. That’s really the only thing I need to recognize here. But since I’m approaching things differently this time, I wonder: Why have I always been waylaid here, focused on Abram’s fear and unbelief? And I think I have an answer: I talk a good game. I can write things like:

Πίστει is shorthand for “By God’s faithfulness.”

But when I want to do good, evil is present with me.21 Doubts and arguments come to mind: No, Abram’s faith is what matters. God’s faithfulness, though beyond dispute, is not the issue here. Such doubts and arguments arise even as I write this essay, but this time I can ignore them by focusing my attention on the land God promised: I will show you.22

Masoretic Text

Septuagint

Genesis 12:14-17 (Tanakh)

Genesis 12:14-17 (NET)

Genesis 12:14-17 (NETS)

Genesis 12:14-17 (English Elpenor)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair [Table]. When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful— [Table] And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house [Table]. When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken into the household of Pharaoh, that then the rulers of Pharao saw her and praised her to Pharao and brought her into Pharao’s house [Table]. that the princes of Pharao saw her, and praised her to Pharao and brought her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table]. and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels. And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table]. And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife [Table]. But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife. And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife [Table]. And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife.

This is utterly offensive to the religious mind. It believes, or wants me to believe, that all that transpired for Abram was the result, or should have been the result, of Abram’s faith or faithfulness rather than God’s (since I refuse to be thrown off the scent this time as Abram prospers pimping his beautiful wife). But the religious mind tips its hand here. I should probably say plainly that what I am calling the religious mind is a masquerade, an act, put on by the old man who is being corrupted in accordance with deceitful desires.23 It would prefer to persuade me to believe that nothing transpired for Abram, because Abram as revealed in the Bible never existed, because the Bible lies about everything that’s written in it, especially God, because there is no God but me—e.g., the old man.

If I pay attention instead to the land God promised: I will show you,24 what does that land look like? God’s promise, and be thou a blessing,25 you will exemplify divine blessing,26 and you shall be one blessed,27 and thou shalt be blessed,28 didn’t fail because Abram was faithless. It didn’t cease in response to Sarai’s apparent adultery in obedience to her husband’s command. This becomes another confirmation that Πίστει truly is the writer of Hebrew’s shorthand for “By God’s faithfulness.”

And I see something else, too (Romans 9:22, 23 NET).

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory…

This story of Abram, Sarai and Pharoah, as well as my own confusion about this story, helps me see that the objects of wrath prepared for destruction which God has endured with much patience refers, not only to Pharoah but, to something within Abram and Sarai as well: the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.29

I’ll continue with this in another essay.

Tables comparing Genesis 12:8 and 12:9 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:8 and 12:9 in the Septuagint (BLB and Elpenor), and tables comparing Hebrews 11:8, 9 in the NET and KJV follow.

Genesis 12:8 (Tanakh)

Genesis 12:8 (KJV)

Genesis 12:8 (NET)
And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem. And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD. Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.

Genesis 12:8 (BLB Septuagint)

Genesis 12:8 (Elpenor Septuagint)
καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατ᾽ ἀνατολὰς Βαιθηλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ Βαιθηλ κατὰ θάλασσαν καὶ Αγγαι κατ᾽ ἀνατολάς καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι κυρίου καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατὰ ἀνατολὰς Βαιθὴλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ, Βαιθὴλ κατὰ θάλασσαν καὶ ᾿Αγγαὶ κατὰ ἀνατολάς· καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ Κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου

Genesis 12:8 (NETS)

Genesis 12:8 (English Elpenor)
And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord. And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.

Genesis 12:9 (Tanakh)

Genesis 12:9 (KJV)

Genesis 12:9 (NET)
And Abram journeyed, going on still toward the South. And Abram journeyed, going on still toward the south. Abram continually journeyed by stages down to the Negev.

Genesis 12:9 (BLB Septuagint)

Genesis 12:9 (Elpenor Septuagint)
καὶ ἀπῆρεν Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ καὶ ἀπῇρεν ῞Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ

Genesis 12:9 (NETS)

Genesis 12:9 (English Elpenor)
And Abram set out, and as he traveled he encamped in the wilderness. And Abram departed and went and encamped in the wilderness.

Hebrews 11:8, 9 (NET)

Hebrews 11:8, 9 (KJV)
By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Hebrews 11:8 (NET Parallel Greek)

Hebrews 11:8 (Stephanus Textus Receptus)

Hebrews 11:8 (Byzantine Majority Text)
Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται
By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

Hebrews 11:9 (NET Parallel Greek)

Hebrews 11:9 (Stephanus Textus Receptus)

Hebrews 11:9 (Byzantine Majority Text)
Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης

1 Romans 9:8 (NET)

2 Genesis 12:1b (NET/NETS) Table

3 Genesis 12:8 (NET)

4 The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding place. The NET parallel Greek text and NA28 did not.

5 The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding land. The NET parallel Greek text and NA28 did not.

6 Hebrews 11:8, 9a (NET)

7 James 2:22 (NET)

9 Hebrews 11:1 (NET)

10 Mark 11:24 (NET) Table

11 James 2:22 (NET)

12 Genesis 12:1b (NET/NETS) Table

13 James 2:22 (NET)

14 Romans 11:36 (NET)

16 Hebrews 11:10 (NET)

17 Genesis 12:1b (NET/NETS) Table

18 Ephesians 4:24b (NET)

19 Ephesians 4:22b (NET)

20 Genesis 12:1b (NET/NETS) Table

21 Romans 7:21b (NET)

22 Genesis 12:1b (NET/NETS) Table

23 Ephesians 4:22b (NET)

24 Genesis 12:1b (NET/NETS) Table

25 Genesis 12:2b (Tanakh) Table

26 Genesis 12:2b (NET) Table

27 Genesis 12:2b (NETS) Table

28 Genesis 12:2b (English Elpenor) Table

29 Ephesians 4:22b (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)