Romans, Part 80

Posted on July 14, 2016 by admin

Perhaps every old human (παλαιὸν ἄνθρωπον, translated old man) should come with this warning label, but love says: Now receive the one who is weak in the faith, and do not have disputes over differing opinions.^[1] Paul continued his discussion of love with a then current example (Romans 14:2, 3a NET):

One person believes in eating everything, but the weak (ἀσθενῶν, a form of ἀσθενέω) person eats only vegetables. The one who eats everything must not despise (ἐξουθενείτω, a form of ἐξουθενέω) the one who does not…

Luke introduced Jesus’ parable contrasting religious and righteous prayer this way: Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.^[2] The Greek word translated looked down is ἐξουθενοῦντας (another form of ἐξουθενέω) like ἐξουθενείτω, translated despise in Romans 14:3. Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders^[3]….This Jesus is the stone that was rejected (ἐξουθενηθεὶς, another form of ἐξουθενέω) by you, the builders, that has become the cornerstone.”^[4] Paul wrote believers in Corinth (1 Corinthians 1:26-31 NET Table):

Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak (ἀσθενῆ, a form of ἀσθενής) to shame the strong. God chose what is low and despised (ἐξουθενημένα, another form of ἐξουθενέω) in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence. He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

Love doesn’t despise the faith-weak the way the world despises all believers. And love doesn’t judge those who do not adhere to the rules the faith-weak live by. Paul continued (Romans 14:3b NET):

…and the one who abstains must not judge (κρινέτω, a form of κρίνω) the one who eats everything, for God has accepted (προσελάβετο, a form of προσλαμβάνω) him.

Therefore do not let anyone judge (κρινέτω, a form of κρίνω) you with respect to food or drink, Paul wrote believers in Colossae, or in the matter of a feast, new moon, or Sabbath days – these are only the shadow of the things to come, but the reality is Christ!^[5] Yet of love Paul wrote (1 Corinthians 8):

With regard to food sacrificed to idols, we know that “we all have knowledge.” Knowledge puffs up, but love builds up. If someone thinks he knows something, he does not yet know to the degree that he needs to know. But if someone loves God, he is known by God.

With regard then to eating food sacrificed to idols, we know that “an idol in this world is nothing,” and that “there is no God but one.” If after all there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live.

But this knowledge is not shared by all. And some, by being accustomed to idols in former times, eat this food as an idol sacrifice, and their conscience, because it is weak (ἀσθενὴς, another form of ἀσθενής), is defiled. Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. But be careful that this liberty of yours does not become a hindrance to the weak (ἀσθενέσιν, another form of ἀσθενής). For if someone weak (ἀσθενοῦς, another form of ἀσθενής) sees you who possess knowledge dining in an idol’s temple, will not his conscience be “strengthened” to eat food offered to idols? So by your knowledge the weak (ἀσθενῶν, a form of ἀσθενέω) brother or sister, for whom Christ died, is destroyed. If you sin against your brothers or sisters in this way and wound their weak (ἀσθενοῦσαν, another form of ἀσθενέω) conscience, you sin against Christ. For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin.

Paul continued for believers in Rome (Romans 14:4a NET):

Who are you to pass judgment (κρίνων, another form of κρίνω) on another’s servant? Before his own master he stands or falls.

Jesus said, there is One who seeks and judges^[6] (ἔστιν ὁ ζητῶν καὶ κρίνων). I quoted the NAS because the NET translation reads, There is one who demands it, and he also judges. This leaves me with the impression that Jesus told the Ἰουδαῖοι (Judeans, NET; Jews, NAS) that his Father demanded glory for Jesus from them and would judge them for failing to deliver it. The latter is simply false, the Father does not judge (κρίνει, another form of κρίνω) anyone, but has assigned all judgment (κρίσιν, a form of κρίσις) to the Son…^[7] What the Father seeks (ζητῶν, a form of ζητέω) was specified earlier in John’s Gospel: But a time is coming – and now is here – when the true worshipers will worship the Father in spirit and truth, for the Father seeks (ζητεῖ, another form of ζητέω) such people to be his worshipers.^[8]

I think Jesus meant what He said: I am not trying to get (ζητῶ, another form of ζητέω) praise (δόξαν, a form of δόξα) for myself.^[9] The person who speaks on his own authority desires (ζητεῖ, a form of ζητέω) to receive honor (δόξαν, a form of δόξα) for himself; the one who desires (ζητῶν, a form of ζητέω) the honor (δόξαν, a form of δόξα) of the one who sent him is a man of integrity (ἀληθής), and there is no unrighteousness in him.^[10] Clearly, the translators of the NET thought of δόξαν as honor, also translated praise, something originating with people. The Father has assigned all judgment to the Son, so that all people will honor (τιμῶσι, a form of τιμάω) the Son just as they honor (τιμῶσι, a form of τιμάω) the Father.^[11]

In that light then since the Father seeks true worshipers who worship…in spirit and truth, then He might also seek honor from those worshippers for his Son. The one who does not honor (τιμῶν, another form of τιμάω) the Son does not honor (τιμᾷ, another form of τιμάω) the Father who sent him.^[12] And granted, Jesus prefaced his remarks with, I honor (τιμῶ, another form of τιμάω) my Father – and yet you dishonor (ἀτιμάζετε, a form of ἀτιμάζω) me.^[13] But I’m still not convinced that made δόξαν a synonym for τιμάω.

I think Jesus meant glory from or of God, his Father. “If I glorify (δοξάσω, a form of δοξάζω) myself, my glory (δόξα) is worthless. The one who glorifies (δοξάζων, another form of δοξάζω) me is my Father, about whom you people say, ‘He is our God.’”^[14] I glorified (ἐδόξασα, another form of δοξάζω) you on earth, Jesus prayed to his Father, by completing the work you gave me to do.^[15] And I think Jesus was focused on that work, both to seek the Father’s true worshiper’s—For whatever the Father does, the Son does likewise^[16]—and to do it in a way that satisfied the Father’s judgment (of Him as opposed to others). I think Jesus expressed a relationship to his Father very similar to the relationship Paul expressed to Jesus (1 Corinthians 4:3, 4 NET):

So for me, it is a minor matter that I am judged (ἀνακριθῶ, a form of ἀνακρίνω) by you or by any human court. In fact, I do not even judge (ἀνακρίνω) myself. For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges (ἀνακρίνων) me is the Lord.

And that relationship answers why He was so impressed with the faith of the centurion: “just say the word and my servant will be healed. For I too am a man under authority, with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.”^[17] The servant and the slave honored the centurion but Caesar glorified him.

I consider when Jesus sought his own glory and what He did with it: “Father, the time has come. Glorify (δόξασον, another form of δοξάζω) your Son, so that your Son may glorify (δοξάσῃ, another form of δοξάζω) you…^[18] Now, Father, glorify (δόξασον, another form of δοξάζω) Me together with Yourself, with the glory (δόξῃ, another form of δόξα) which I had with You before the world was.”^[19] Then He took that glory and nailed it naked, bruised and bleeding to a cross; Jesus said (John 10:17, 18; Matthew 26:53, 54 NET):

This is why the Father loves me – because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.

Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? [Table] How then would the scriptures that say it must happen this way be fulfilled?

The prophet Isaiah described it this way (Isaiah 53 NET):

Who would have believed what we just heard? When was the Lord’s (y^ehôvâh, יהוה) power revealed through him?

He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him.

He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.

But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God (ʼĕlôhı̂ym, אלהים), and afflicted for something he had done.

He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord (y^ehôvâh, ויהוה) caused the sin of all of us to attack him.

He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.

He was led away after an unjust trial – but who even cared? Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded.

They intended to bury him with criminals, but he ended up in a rich man’s tomb, because he had committed no violent deeds, nor had he spoken deceitfully.

Though the Lord (y^ehôvâh, ויהוה) desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s (y^ehôvâh, יהוה) purpose will be accomplished through him.

Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.

“My servant will acquit many, for he carried their sins. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Paul described it this way for believers in Rome, For God achieved what the law could not do because it was weakened (ἠσθένει, another 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.^[20] And he described it this way for believers in Corinth: God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.^[21]

Who are you to pass judgment on another’s servant? Paul wrote. Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand.^[22] Though it may seem at first that this latter applies only to the less faith-weak, I don’t think that is the case. I as a believer stand not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.^[23] And this confidence in Christ’s faithfulness may be the ultimate meaning of thinking of one another.

Romans, Part 81

Back to Who Am I? Part 4

^[1] Romans 14:1 (NET)

^[2] Luke 18:9 (NET)

^[3] Acts 4:8 (NET)

^[4] Acts 4:11 (NET)

^[5] Colossians 2:16, 17 (NET)

^[6] John 8:50b (NAS)

^[7] John 5:22 (NET)

^[8] John 4:23 (NET)

^[9] John 8:50a (NET)

^[10] John 7:18 (NET)

^[11] John 5:22b, 23a (NET)

^[12] John 5:23b (NET)

^[13] John 8:49b (NET)

^[14] John 8:54 (NET)

^[15] John 17:4 (NET)

^[16] John 5:19b (NET)

^[17] Matthew 8:8b, 9 (NET) Table

^[18] John 17:1b (NET)

^[19] John 17:5 (NAS)

^[20] Romans 8:3, 4 (NET)

^[21] 2 Corinthians 5:21 (NET)

^[22] Romans 14:4 (NET) Table

^[23] Philippians 3:9 (NET)

Romans, Part 36

Posted on January 10, 2013 by admin

What shall we say then? Paul continued, that the Gentiles who did not pursue (διώκοντα, a form of διώκω)^[1] righteousness (δικαιοσύνην, a form of δικαιοσύνη)^[2] obtained it (δικαιοσύνην, a form of δικαιοσύνη), that is, a righteousness (δικαιοσύνην, a form of δικαιοσύνη) that is by faith, but Israel even though pursuing (διώκων, another form of διώκω) a law of righteousness (δικαιοσύνης, another form of δικαιοσύνη) did not attain it.^[3] In other words, people who really worked at achieving righteousness by pursuing God’s law did not attain that righteousness, while people who did not pursue righteousness at all did attain it.

Isolated from any context, this sounds extraordinarily unfair. But this decision was made so far beyond any judgment of mine regarding what is fair, it does not depend on human desire or exertion, but on God who shows mercy.^[4]

When Rebekah had conceived children by one man, Paul had written earlier, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works [ἔργων, a form of ἔργον]^[5] but by his calling [καλοῦντος, a form of καλέω]^[6]) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[7] Complaining about this is about as productive as complaining about who my parents were. But just as God knows my parents and my upbringing, what advantages or debilities that afforded me, He knows who has received mercy and who He has hardened: God has mercy on whom he chooses to have mercy, and he hardens (σκληρύνει, a form of σκληρύνω)^[8] whom he chooses to harden.^[9]

Why not? Paul continued. Why didn’t Israel attain the righteousness they pursued by law? Because they pursued it not by faith but (as if it were possible) by works (ἔργων, a form of ἔργον).^[10] Paul wasn’t writing about faith alone, dead faith that produces no works: So also faith, if it does not have works (ἔργα, another form of ἔργον), is dead being by itself.^[11] Instead he wrote of deeds that have been done in God through faith in His credited righteousness: For everyone who does evil deeds (φαῦλα, a form of φαῦλος),^[12] Jesus said, hates the light and does not come to the light, so that their deeds (ἔργα, another form of ἔργον) will not be exposed. But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds (ἔργα, another form of ἔργον) have been done in God.^[13]

Israel did not attain righteousness because they pursued it by dead works, if you will, apart from faith in the righteousness that comes from God: For ignoring the righteousness (δικαιοσύνην, a form of δικαιοσύνη) that comes from God, Paul wrote early in the next chapter, and seeking instead to establish their own righteousness, (δικαιοσύνην, a form of δικαιοσύνη) they did not submit to God’s righteousness (δικαιοσύνῃ, another form of δικαιοσύνη).^[14]

One more point of clarification before moving on: The Gentiles who did not pursue (διώκοντα, a form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη) before Paul preached the Gospel to them, did pursue it afterward, but not a law of righteousness (except those he wrote to at Galatia and Colossae in order to correct that very error). Paul’s instructions to the young Gospel preacher Timothy are helpful here: pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνη, a form of δικαιοσύνη) (e.g., the righteousness that comes from God), godliness, faithfulness (πίστιν, a form of πίστις),^[15] love (ἀγάπην, a form of ἀγάπη),^[16] endurance,^[17] and gentleness (πραϋπαθίαν, a form of πρᾳότης);^[18] and again, pursue (δίωκε, another form of διώκω) righteousness (δικαιοσύνην, a form of δικαιοσύνη), faithfulness (πίστιν, a form of πίστις), love (ἀγάπην, a form of ἀγάπη), and peace (εἰρήνην, a form of εἰρήνη),^[19] in company with others who call on the Lord from a pure heart.^[20] I note again how much of this flows directly from the Holy Spirit: the fruit of the Spirit is love (ἀγάπη), joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness (πίστις), gentleness (πραΰτης, a form of πραΰτης), and self-control. Against such things there is no law.^[21]

They stumbled over the stumbling stone, Paul wrote of those who pursued a law of righteousness, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”^[22] I think it is worthwhile to unpack this a bit. The first phrase is very reminiscent of Isaiah 28:16.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

Look, I am laying in Zion a stone…

Romans 9:33

ἰδοὺ ἐγὼ ἐμβαλῶ^[23] εἰς τὰ θεμέλια ^[24] Σιων λίθον

Isaiah 28:16

ἰδοὺ τίθημι^[25] ἐν Σιὼν λίθον

Romans 9:33

Look, I am laying a stone in Zion, Isaiah wrote, an approved stone, set in place as a precious cornerstone for the foundation…I will make justice the measuring line, fairness the plumb line…^[26] The rabbis who translated the Septuagint chose ἐγὼ ἐμβαλῶ (I throw) a stone, which is quite evocative of Moses and the stone tablets of the law: When he approached the camp and saw the calf and the dancing, Moses became extremely angry. He threw the tablets from his hands and broke them to pieces at the bottom of the mountain.^[27] Paul did not believe that the cornerstone for the foundation (θεμέλια) stone (λίθον, a form of λίθος) of Zion was the law. He chose the word τίθημι (I will lay) instead.

For no one can lay (θεῖναι, a form of τίθημι) any foundation (θεμέλιον, another form of θεμέλιος) other than what is being laid, Paul wrote the Corinthians, which is Jesus Christ.^[28] And Jesus said, I am the good shepherd. I know my own and my own know me – just as the Father knows me and I know the Father – and I lay down (τίθημι) my life for the sheep…This is why the Father loves me – because I lay down (τίθημι) my life, so that I may take it back again. No one takes it away from me, but I lay it down (τίθημι) of my own free will. I have the authority to lay it down (θεῖναι, a form of τίθημι), and I have the authority to take it back again.^[29]

Then Paul alluded to Isaiah 8:14—a stone that will cause people to stumble and a rock that will make them fall—but he didn’t quote from the Septuagint. Indeed this is what the Lord told me, Isaiah wrote. He took hold of me firmly and warned me not to act like these people (Isaiah 8:11-16 NET):

“Do not say, ‘Conspiracy,’ every time these people say the word. Don’t be afraid of what scares them; don’t be terrified. You must recognize the authority of the Lord who commands armies. He is the one you must respect; he is the one you must fear. He will become a sanctuary, but a stone that makes a person trip, and a rock that makes one stumble – to the two houses of Israel. He will become a trap and a snare to the residents of Jerusalem. Many will stumble over the stone and the rock, and will fall and be seriously injured, and will be ensnared and captured.” Tie up the scroll as legal evidence, seal the official record of God’s instructions and give it to my followers.

So Paul equated the stone the Lord would lay and the stone He would become to Jacob (the two houses of Israel). Did the translators of the Septuagint make this connection? It’s hard to say. They amended the text apparently to read, “and you shall not come against him as against a stumbling-stone, neither as against the falling of a rock.”^[30]

Finally Paul concluded with, yet the one who believes in him will not be put to shame, which is quite similar to the end of Isaiah 28:16 in the Septuagint.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

…yet the one who believes in him will not be put to shame

Romans 9:33

καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ^[31]

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The differences here are subtle. The Septuagint “uses the stronger negation, οὐ μὴ, whereas the NT uses the more normal weaker negation of merely, ‘οὐ’.”^[32] The words καταισχυνθῇ and καταισχυνθήσεται are different forms of the same verb. “Thus, the difference here is only in regards to the mood and tense of the verb, having the aorist form and subjunctive mood in the LXX [Septuagint] and the future form and indicative mood in the NT. In the end since the subjunctive can be said to represent the verbal action (or state) as uncertain but probable (GGBB, 461), both Greek texts look forward to a future pleasant fulfillment for those who trust in him. While the LXX’s subjunctive may be a bit weaker in force, do not forget the strong οὐ μὴ which precedes the subjunctive, thus putting away any doubt as to its completion. Both Greek texts follow the MT equally as well, and the sense is not changed by this variation.”^[33]

Addendum (6/20/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.” So, I’ll re-examine the quotations above with the KJV.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

Behold, I lay in Sion a stumblingstone…

Romans 9:33

Behold, I lay in Zion for a foundation a stone…

Isaiah 28:16

ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος

Romans 9:33

I’ll leave it to others to reason why Origen or Eusebius changed τίθημι (I lay) to ἐμβαλῶ (I throw) in their false Septuagint rather than copying Paul here.

Paul (KJV)

KJV

NET Bible (Greek parallel text)

…and whosoever believeth on him shall not be ashamed.

Romans 9:33

…he that believeth shall not make haste.

Isaiah 28:16

καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται

Romans 9:33

The KJV here is similar to the NET: The one who maintains his faith will not panic.^[34] If the original Hebrew read make haste or panic rather than be ashamed (καταισχυνθήσεται), I leave it to Mr Searcy or others to understand why Paul changed it and why Origen or Eusebius almost (καταισχυνθῇ) but not quite copied Paul.

Romans, Part 37

Paul’s OT Quotes – Romans 9:25-33

Back to Justice, Vengeance and Punishment

Back to Fear – Exodus, Part 3

Back to Romans, Part 43

^[3] Romans 9:30, 31 (NET)

^[4] Romans 9:16 (NET)

^[7] Romans 9:10-12 (NET)

^[9] Romans 9:18 (NET)

^[10] Romans 9:32a (NET)

^[11] James 2:17 (NET)

^[13] John 3:20, 21 (NET)

^[14] Romans 10:3 (NET)

^[18] 1 Timothy 6:11b (NET)

^[20] 2 Timothy 2:22 (NET)

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

^[22] Romans 9:32b, 33 (NET)

^[23] Throw in http://www.perseus.tufts.edu/hopper/morph?l=e)mbalw%3D&la=greek&can=e)mbalw%3D0&prior=fo/nion

^[24] Suddenly a great earthquake occurred, so that the foundations (θεμέλια, a form of θεμέλιος) of the prison were shaken (Acts 16:26 NET).

^[26] Isaiah 28:16a, 17a (NET)

^[27] Exodus 32:19 (NET)

^[28] 1 Corinthians 3:11 (NET)

^[29] John 10:14, 15, 17, 18a (NET)

^[30] http://ntuseoflxx.com/Rom9-33.html

^[32] http://ntuseoflxx.com/Rom9-33.html

^[33] http://ntuseoflxx.com/Rom9-33.html

^[34] Isaiah 28:16b (NET)

The Soul

Posted on November 21, 2012 by admin

In Romans, Part 31 I related Paul’s statement—if you live according to the flesh, you will die¹—to Jesus’ saying to his disciples, The one who loves his life [i.e., in this world] destroys [or, loses] it.² The word translated life here is ψυχὴν (a form of ψυχή). Two verses later Jesus is recorded as saying, Now my soul (ψυχή) is greatly distressed.³ This is the life of keeping body and soul together as opposed to the new life of the Spirit. Though this connection was not as new to me as Jesus’ saying to Martha,⁴ it too deserved some further study.

I am the good shepherd, Jesus said. I know my own and my own know me⁵ – just as the Father knows me and I know the Father – and I lay down my life (ψυχήν, a form of ψυχή) for the sheep.⁶ This was a fairly clear statement of Jesus’ death on our behalf, for us, in our place. It becomes even clearer as a reference to an actual loss of soul-life as Jesus continued. This is why the Father loves me – because I lay down my life (ψυχήν, a form of ψυχή), so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.⁷ This is how Peter understood it (John 13:36-38 NET):

Simon Peter said to him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow me now, but you will follow later.” Peter said to him, “Lord, why can’t I follow you now? I will lay down my life (ψυχήν, a form of ψυχή) for you!” Jesus answered, “Will you lay down your life (ψυχήν, a form of ψυχή) for me? I tell you the solemn truth, the rooster will not crow until you have denied (ἀρνήσῃ, a form of ἀρνέομαι) me three times!

Later that same night when Jesus was arrested Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.⁸ Peter was moments away from making good on his pledge to lay down his life for Jesus, in the terms that he in his soul-life understood at that moment. But Jesus intervened. What Peter had missed was the other meaning of being a good shepherd.

I am the good shepherd, Jesus also said. The good shepherd lays down his life (ψυχήν, a form of ψυχή) for the sheep.⁹ Then Jesus contrasted the laying down of life of the good shepherd to the hired hand. The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons (ἀφίησιν, a form of ἀφίημι) the sheep and runs away (φεύγει, a form of φεύγω).¹⁰ Notice that the word translated abandons here is the same word as forgive, in the sense of sending away someone else’s sins.

“Flee for your lives,” the hired hand screams as he runs for his life. So the wolf attacks (ἁρπάζει, a form of ἁρπάζω) the sheep and scatters (σκορπίζει, a form of σκορπίζω) them. Because he is a hired hand and is not concerned about the sheep…¹¹ The good shepherd by contrast lays down his life, or puts his life on the line, to defend the sheep, the living as opposed to the dying sacrifice. After his resurrection Jesus made this point quite poignantly for Peter (John 21:15-17 NET [Table]).

Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these do?” He replied, “Yes, Lord, you know I love you.” Jesus told him, “Feed my lambs.” Jesus said a second time, “Simon, son of John, do you love me?” He replied, “Yes, Lord, you know I love you.” Jesus told him, “Shepherd my sheep.” Jesus said a third time, “Simon, son of John, do you love me?” Peter was distressed that Jesus asked him a third time, “Do you love me?” and said, “Lord, you know everything. You know that I love you.” Jesus replied, “Feed my sheep.

Jesus had a different kind of laying down his life in mind for Peter. And still He promised him that he would also be crucified. I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go. (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.)¹² In my imagination I can see the crucified and risen Lord, standing, looking Peter in the eyes, smiling and nodding as he whispers, Follow me.¹³

I think both understandings need to be grasped as I hear Jesus command: My commandment is this – to love one another just as I have loved you. No one has greater love than this – that one lays down his life (ψυχὴν, a form of ψυχή) for his friends. You are my friends if you do what¹⁴ I command you.¹⁵ And so I think both must be brought to bear when considering, The one who loves his life (ψυχὴν, a form of ψυχή) destroys (ἀπολλύει, a form of ἀπόλλυμι) it, and the one who hates (μισῶν, a form of μισέω) his life (ψυχὴν, a form of ψυχή) in this world guards it for eternal life (ζωὴν, a form of ζωή).¹⁶ The one who loves his life is like one who does not lay down his life, one who does not believe we have been buried with [Christ] through baptism into death (θάνατον, a form of θάνατος),¹⁷ or attempts to live as if it were not true.

Perhaps the Spirit will lead one to martyrdom, perhaps not. After the resurrected Jesus prophesied that he would be crucified in his old age Peter asked about John. Jesus replied, “If I want him to live until I come back, what concern is that of yours? You follow me!”¹⁸ In Revelation John heard a loud voice in heaven speak of the brothers and sisters who overcame (ἐνίκησαν, a form of νικάω) [the one who accuses them day and night before our God]¹⁹ by the blood of the Lamb and by the word of their testimony, and they did not love their lives (ψυχὴν, a form of ψυχή) so much that they were afraid to (ἄχρι) die (θανάτου, another form of θάνατος),²⁰ whether through martyrdom or feeding and protecting others.

There is more to this soul life (ψυχή) they did not love so much than food as there is more to the body (σῶμα) than clothing. And so Jesus said, do not worry about your life (ψυχῇ, another form of ψυχή), what you will eat or drink, or about your body (σώματι, a form of σῶμα), what you will wear.²¹ For the unconverted (ἔθνη, a form of ἔθνος) pursue these things, and your heavenly Father knows that you need them [Table]. But above all pursue his kingdom and righteousness, and all these things will be given to you as well [Table].²²

If anyone wants to become my follower, Jesus said, he must deny (ἀρνησάσθω, another form of ἀρνέομαι) himself (ἑαυτὸν, a form of ἑαυτοῦ), take up his cross daily, and follow me. For whoever wants to save (σῶσαι, a form of σώζω) his life (ψυχὴν, a form of ψυχή) will lose (ἀπολέσει, a form of ἀπόλλυμι) it, but whoever loses (ἀπολέσῃ, another form of ἀπόλλυμι) his life (ψυχὴν, a form of ψυχή) for my sake will save (σώσει, another form of σώζω) it [Table]. For what does it benefit a person if he gains the whole world but loses (ἀπολέσας, another form of ἀπόλλυμι) or forfeits (ζημιωθείς, a form of ζημιόω) himself (ἑαυτὸν, a form of ἑαυτοῦ)? For whoever is ashamed of me and my words, the Son of Man will be ashamed of that person when he comes in his glory and in the glory of the Father and of the holy angels.²³

Jesus said, I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone. But if it dies, it produces much grain (καρπὸν, a form of καρπός; literally fruit). The one who loves his life (ψυχὴν, a form of ψυχή) destroys (ἀπολλύει, another form of ἀπόλλυμι) it, and the one who hates (μισῶν, a form of μισέω) his life (ψυχὴν, a form of ψυχή) in this world guards it for eternal life (ζωὴν, a form of ζωή) [Table]. If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him [Table]. Now my soul (ψυχή) is greatly distressed. And what should I say? ‘Father, deliver (σῶσον, another form of σώζω) me from this hour’? No, but for this very reason I have come to this hour.²⁴ And so has each of us who know and love and want to follow Him.

Addendum: September 5, 2024
Tables comparing John 10:14 and 15:14 in the NET and KJV follow.

John 10:14 (NET)	John 10:14 (KJV)
“I am the good shepherd. I know my own and my own know me—	I am the good shepherd, and know my sheep, and am known of mine.

John 10:14 (NET Parallel Greek)	John 10:14 (Stephanus Textus Receptus)	John 10:14 (Byzantine Majority Text)
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκουσι με τὰ ἐμά	εγω ειμι ο ποιμην ο καλος και γινωσκω τα εμα και γινωσκομαι υπο των εμων	εγω ειμι ο ποιμην ο καλος και γινωσκω τα εμα και γινωσκομαι υπο των εμων

John 15:14 (NET)	John 15:14 (KJV)
You are my friends if you do what I command you.	Ye are my friends, if ye do whatsoever I command you.

John 15:14 (NET Parallel Greek)	John 15:14 (Stephanus Textus Receptus)	John 15:14 (Byzantine Majority Text)
ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε \|ἃ\| ἐγὼ ἐντέλλομαι ὑμῖν	υμεις φιλοι μου εστε εαν ποιητε οσα εγω εντελλομαι υμιν	υμεις φιλοι μου εστε εαν ποιητε οσα εγω εντελλομαι υμιν